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INDICATIONS 



OF THE 



Second Book of Moses 



CALLED 



EXODUS. 



BY -'^-^ 



. >>> 



> 



EDWAED B. LATCH, 



AiriHOB OF " A REVIEW OF THE HOLY BIBLE," " INDICATIONS OF THE BOOK OF JOB,' 
" INDICATIONS OF THE BOOK OF GENESIS." 



(. APR "« '^^^ ■■ 



PRESS OF ibiSTi)\ 

J. B. LIPPINCOTT COMPANY, 

PHILADELPHIA. 
1892. 



r 






Copyright, 1892, by Edward B. Latch. 



Printed by J. B. Lippincott Company, Philadelphia. 



PREFACE. 



In the " Indications of Exodus'^ the same general 
interpretative system is taken up and continued as that 
set forth in the " Review of the Holy Bible," and as 
given in the " Indications of Genesis" and of " Job." 
The text used is the Bible as issued by the American 
Bible Society, New York, 1860 (Brevier, 12mo). 



CONTENTS. 



CHAPTEE I. 

PAGE 

(5) The seventy souls of Jacob's household. How are they 
made up? The Messiah as the Seed of Jacob. (6, 7) 
The death of Joseph. Kemarkable prosperity, increase, 
and multiplication of the children of Israel. Who suf- 
fers the four hundred years' affliction ? The Messiah as 
the Seed of Abraham 25 

CHAPTER II. 

(1-10) Moses born. Pertaining of Moses to time. The 
three past Ages of Man. (11, 12) Moses slays an Egyp- 
tian. The Euphratic age. (13, 14) " Who made thee a 
prince and a judge over us ?" The Hiddekelic and Gi- 
honic ages. (15-22) Moses flees to the land of Midian. 
The seven daughters of the priest of Midian. The seven 
daughters as allegory. Moses marries Zipporah. Zip- 
porah as an Ethiopian woman. (23-25) The bondage of 
the children of Israel. The three great races that existed 
before the Deluge of Noah. God's covenant that brings 
a blessing to all families of the earth is the Second Cove- 
nant ........... 27 

CHAPTER III. 

(1) Mount Horeb as pertaining to the Gihonic or Third age. 
(2-6) The Angel of the Lord appears unto Moses in a 
burning bush. God is God of the living. The dwellers 
of the dark valley not dead. Who are the dwellers of the 
dark valley ? The people of the past ages of man as cap- 
tives. Transmission of names, iniquity, blood, and char- 

1* 6 



6 CONTENTS. 

PA6B 

acteristics by the Law of Iniquity. (7, 8) The deliver- 
ance of the Lord's people. The Lord's people are those of 
the Four Ages of Man. The land of Canaan as the earth 
in the Pisonic age. (10) Moses chosen as an instrumen- 
tality for bringing the children of Israel out of Egypt. 
The Egypt of the past. (11, 12) Moses questions his own 
ability for the prescribed task. (13-15) Moses ignorant 
of the name of the God of those whom he is commanded 
to bring forth from Egypt. God's great name " I AM." 
"Who were the fathers ? (16-18) The three days' journey 
into the wilderness. The three ages of man under the 
veil. The Son in Egypt, — " Out of Egypt have I called 
my son." (19-22) The king of Egypt and the Egyptians 
shadow the Adversarial host. The Messiah shall possess 
the gate of his enemies 35 

CHAPTERIV. 

(10-17) Moses as shadowing the first three ages of man. 
Aaron as the mouth of Moses. (21-23) Israel as the 
Lord's first-born. The varied forms of creature life and 
existence. The first-born of every creature. The Son as 
the first-born among many brethren. The exodus of the 
children of Israel shadows the deliverance of the captive 
from the land of darkness and shadow of death . . 44 

CHAPTER V. 

(1, 2) Pharaoh as shadowing Lucifer the angel Death. 
Lucifer's captives. Lucifer as united to the Adversarial 
host. Lucifer's captives not absolutely dead . . .50 

CHAPTER YL 

(1-8) The bondage of the children of Israel to the Egyp- 
tians as simple history. The bondage of the children of 
Israel the father of nations. God Almighty as the Ful- 
filling Power of the Infinite Majesty, the Third Person of 
the Trinity. God as Jehovah, or as the unity of the 
Assenting and Fulfilling Powers of the Infinite Majesty, 
the Second and Third Persons of the Trinity. The unity 
of Moses and Aaron 61 



CONTENTS. 7 

CHAPTER VII. 

PAGE 

(1-3) Moses clothed with more power than Pharaoh both in 
the allegorical and in the simple historical sense. Pha- 
raoh as an instrumentality in the purpose of God. (4, 5) 
Pharaoh as a sign to the great Adversarial host. The 
judgments that came upon Pharaoh as signs to all be- 
holders — earthly and heavenly — whereby to stamp the 
immutability of the most high God 52 

CHAPTER IX. 

(13-16) Pharaoh raised up as a positive instrumentality 
through whom the power of the Lord will be shown and 
declared throughout the earth. The hardening of Pha- 
raoh's heart. The first four plagues. The seven remain- 
ing plagues. The power of the Adversary . . .63 

CHAPTER X. 

(24-26) Pharaoh consents for the children of Israel to go 
and serve the Lord. The flocks and herds withheld. 
Moses' far-reaching reply, " not a hoof shall be left be- 
hind." Pharaoh as Lucifer. Lucifer as the destroying 
angel must disgorge the spoils of many generations . . 57 

CHAPTER XIL 

(1-6) The Pour Ages of Man. Chief divisions of the Four 
Ages. The Messianic year. The Messianic month. Ad- 
vent of the Messiah as the son of man. The four hun- 
dred years' affliction. The lamb of the passover. The 
tenth day of the month. The Messiah as the branch of 
Jesse. The fourteenth day of the month. The fourteenth 
day of the month points to the day of the Messiah as Na- 
both the Jezreelite. The slaying of the lamb indicates 
the slaying of Naboth. The fifteenth day of the month. 
The exodus of the children of Israel. The valley of the 
shadow of death. The fifteenth day of the month points 
to the return of the Messiah from the valley of the 
shadow of death. The Messiah as Elisha the Prophet. 
The advent of the Messiah as the son of man. The ad- 



8 CONTENTS. 

PAGE 

vent of the Messiah as the Son of God. The lamb of 
the passover identified with labors of the Messiah in 
the Pisonic or Fourth age. (7-13) The blood of the 
lamb of the passover. The upper door-post. The two 
side posts. The priesthood of man. The test by fire. 
(14) The fourteenth day a day of memorial. (15-17) The 
feast of unleavened bread. (40, 41) The sojourning of 
the children of Israel. The hosts of the Lord that came 
out of Egypt. General chronology of the first three ages 
of man confirmed. The Messiah as the son of man . . 68 



CHAPTEK XIII. 

(1, 2) The sanctification of all the first-born seals them as 
holy unto the Lord. (11-16) The land of Canaan as the 
earth in the Pisonic or Fourth age. History of Pharaoh 
as allegory. The result of sanctification is not oblivion . 81 

CHAPTEE XIY. 

(1-18) Pharaoh as Lucifer. The first three ages of man. 
The escaping remnant of the Deluge. The six hundred 
chosen chariots. The pursuit by Lucifer. Lucifer will 
surely prevail against the people unless a redeemer arise. 
The Lord as the Redeemer. (19, 20) The House of Man 
and the Adversarial army. (21, 22) Dry ground in the 
midst of the Eed Sea. The Almighty as the Creator and 
Governor. As an interpretative work simply the Bible 
may be considered either as wholly truth, or as wholly 
fiction. The veil thrown over the Scriptures becomes 
proof of their inspiration and truth. The plagues of 
Pharaoh a portion of the burden of the Pisonic age. The 
children of Israel pass dry-shod into the midst of the sea. 
This passage-way, with a wall of water on each hand, 
indicates the valley of the shadow of death. (23-25) 
Pharaoh pursues the children of Israel into the midst 
of the sea. Lucifer and his host powerless in the valley 
of the shadow of death. The morning watch. Alle- 
gorical apportionment thereof. The Adversarial host 
under bondage to the Edenic Law. (26-28) Pharaoh's 



CONTENTS. 9 

PAGE 

host overwhelmed by the returning waters. Lucifer can- 
not return from the valley of the shadow of death. 
(29-31) Through the Messiah man can return from the 
dark valley, even as the Messiah, who was slain as Na- 
both the Jezreelite, came forth from thence manifest as 
Elisha the son of Shaphat 83 

CHAPTEE XY. 

(1) The song of Moses and the children of Israel. The horse 
and his rider. Lucifer the angel Death (see Rev. vi. 7, 8). 
The pale horse. Death the last enemy. The Lord's glori- 
ous triumph over Lucifer the rider of the pale horse. (2) 
The habitation of the Lord. The great battle of life. 
(3-8) The right hand of the Lord. The Messiah pos- 
sessed of the gate of his enemies. Lucifer's captives. 
(9-10) Lucifer seeks a partial triumph through a division 
of the spoils. (11-13) The holy habitation of the Lord, 
as the body that was created for the word of God in and 
as the very beginning of the creation of God. The Living 
Bread. The communion of the Lord's body. The priest- 
hood of Melchizedek. (14-19) Pertainings of the dukes 
of Edom to the grand epoch from the beginning of the 
creation down to the end of time. The unblemishable 
creature body. The blemishable earthy body. The natural 
body. The spiritual body. The transmission of iniquity. 
(20, 21) The song of Miriam reiterates the triumph of the 
Messiah over Lucifer. (22) The three days' journey into 
the wilderness. The first three ages of man. (23-26) 
Marah. The Euphratic or First age of man. The Tree of 
Life. The First Covenant or Law enters in. The bitter 
waters made sweet. Man proved by the Law. (27) Elim. 
The twelve wells of water, and the threescore and ten palm- 
trees. Elim as the Hiddekelic age 96 

CHAPTEE XV L 

(1-4) The wilderness of Sin lies between Elim and Sinai. 
Sinai as the Euphratic age, and Elim as the Hiddekelic 
age. The Law enters into the Hiddekelic race. The . 



10 CONTENTS. 

PAGE 

hidden manna and the visible manna. (8) Flesh chosen 
for food instead of manna. The plague. Allegorical 
stand-point. (36) The tenth 116 

CHAPTER XVII. 

(1-7) Rephidim. The Hiddekelic famine. The Gihonic or 
Third race proved at Meribah. Their failure. (8-16) 
Amalek. The Adversarial host. The Subjugator. The 
escaping remnant ........ 122 

CHAPTER XVIII. 

(1-12) The sojourning of the children of Israel. Jethro, 
Moses' father-in-law. The Red Sea as shadowing the 
Deluge of Noah. Moses as an instrumentality for bringing 
the children of Israel out of Egypt. The people whom 
Moses brought out from Egypt in the allegoric sense. 
Horeb shadows the Gihonic or Third age. The pertaining 
of Jethro. (13-27) Pertaining of Moses. The chief di- 
visions of the grand epoch from the beginning of the 
creation of God down to the end of time. The rulers of 
thousands, the rulers of hundreds, the rulers of fifties, the 
rulers of tens. The Decade System of Chronology exem- 
plified 128 

CHAPTER XIX. 

(1-6) The exodus of the children of Israel as allegory. The 
restoration of man of Adam's race but a small portion of 
the redemptive labors of the Messiah. Mount Sinai as an 
allegoric stand-point in the Euphratic age. " On eagles' 
wings." The regeneration of man. Man as a kingdom 
of priests. The Messiah as the Redeemer of and for the 
creature world, heavenly and earthly, animate and inani- 
mate. The excellence of the creature reaches perfection 
through redemption and regeneration. Direct regener- 
ation. Indirect regeneration. The rich fruits that per- 
tain to the six creative days. The priesthood of man 
openly confirmed at the Last Supper. (7, 8) The people 
express their acceptance of the covenant as given forth 



CONTENTS. ■ :xi 

PAGE 

from Sinai. In the allegoric sense Sinai shadows the Eu- 
phratic or First age of man. (10-13) The sacredness of 
Mount Sinai. The sacredness of the Law or First Cove- 
nant. (21-25) The bounds of time. The Tree of Life. 
Sin existed before the Law entered 139 

CHAPTEE XX. 

(4, 5) The supremacy of God. The Law of Iniquity. Ini- 
quity visited from the fathers upon the children unto th« 
fourth generation. The Four Ages of Man. The iniquity 
of the whole rests upon the Fourth age. The Ten Com- 
mandments embody the Law as given forth in the Eu- 
phratic age 151 

CHAPTEKS XXL, XXIL, XXIIL 

These chapters contain an analysis of the Ten Command- 
ments, whereby the " Tree of the Knowledge of Good and 
Evil" is defined ,151 

CHAPTER XXIV. 

(1-8) The acceptance of the First Covenant or Law by the 
people confirmed. The altar under the hill shadows the 
earth as an altar of sacrifice. The blood of sprinkling as 
a memorial and witness. Why should the people have 
been sprinkled with the blood of the sacrifice ? The mis- 
sion of man as a kingdom of priests. The consecration 
and sanctification of the creature. Christ as "the Head, 
from which all the body by joints and bands having 
nourishment ministered, and knit together, increaseth with 
the increase of God." The regeneration of the creature 
world. (16) The first seven semidivisions of the Four 
Ages memorialized 152 

CHAPTEE XXV. 

(10-22) The ark of the covenant. Allegoric pertaining of 
the ark to the first three ages of man. The Son begot- 
ten. The Son as the first- born among many brethren. 
Man of Adam's race as a holy nation unto the Lord, 



12 CONTENTS. 

PAGE 

and a kingdom of priests. To whom shall man as a king- 
dom of priests minister? The creatures that pertain to 
the six creative days. The ark of the covenant points to 
a perfect unit of lahor from the beginning of the creation 
to the end of time. The mercy-seat. (23-30) Pertaining 
of the table for shrewbread to the Four Ages of Man. 
The two staves shadow the two Faithful "Witnesses. The 
twelve cakes of shrewbread as pertaining to time. The 
unit of labor indicated by the table for shewbread. (31-37) 
The golden candlestick. The Four Ages of Man. The 
two Faithful Witnesses. The Trinity. The seven lamps. 
The first seven semidivisions of the Four Asres . . 156 



CHAPTEK XXYI. 

(1-6) The ten curtains of fine twined linen. Pertaining of 
the ten linen curtains to time. The unit of labor shadowed 
by the ten linen curtains. (7-13) The eleven curtains of 
goats' hair. Pertaining of the eleven curtains of goats' 
hair to the grand epoch from the beginning of the crea- 
tion to the end of time. The unit of labor indicated by 
the curtains of goats' hair. The regeneration of the crea- 
ture world. Melchizedek and Abraham. "What Abra- 
ham represents. Adam as perfect and upright. The com- 
munion of the body that was created for the "Word of God 
in and as the very beginning of the creation of God. (15- 
30) The wooden tabernacle of the congregation. Per- 
taining thereof. The burden of the creative days falls 
upon man of Adam's race. The four short bars. The 
Four Ages of Man. The middle bar. The Messiah as the 
Kedeemer. The Messiah " faithful unto death." The 
unit of labor indicated by the wooden tabernacle. The 
Living Bread. The Holy One. The Priest of the Most 
High God. (31-37) General construction of the taber- 
nacle. The veil of the tabernacle. The holy place. The 
most holy place. Chronology of the tabernacle. The 
Gihonic or Third age. The covering of rams' skins dyed 
red. The covering of badgers' skins 171 



CONTENTS. 13 

CHAPTEE XXVII. 

PAGE 

(1-8) The altar of burnt-offering. General construction. 
Allegoric pertaining of the altar of burnt-offering to the 
earth as a great altar of sacrifice. The four rivers of Eden. 
The Messiah enters into these waters. Tribulations of 
the Messiah. The unit of labor indicated by the altar 
of burnt-offering. (9-19) The court of the tabernacle. 
Allegorical limits of the court of the tabernacle. The 
great journey of life pertaining to all hosts finds culmina- 
tion in the most holy place of the tabernacle. The First 
Covenant embodies life through righteousness by works. 
The Messiah the only one that won the crown of life 
through righteousness by works. The subjugatory labors 
of the Messiah as the son of man. The general failure of 
man of Adam's race. The holy place or Eirst Covenant 
must be taken away or made old. The Second Covenant 
or righteousness by the faith of Jesus Christ the Word of 
God. (20) The continuity of the labors of the two Faith- 
ful Witnesses shadowed by the continual burning of the 
lamps 198 



CHAPTEK XXVIII. 

(4-7) The ephod. (8) The curious girdle of the ephod. 
(9-12) The two onyx stones. (13, 14) The ouches. (15- 
21) The breastplate of judgment. Apportionment of the 
four rows of precious stones to the Four Ages. The ap- 
pertainings of the twelve tribes of Israel to the Four Ages. 
(22-30) The wreathen chains. The Urim and the Thum- 
mim. The breastplate of judgment as a perfect square 
indicates a perfect unit of labor as established upon it as 
a base. (31, 32) The robe of the ephod. (36-38) The 
mitre. Holiness to the Lord. The Urim and the Thum- 
mim as an atoning element. The holy garments of 
Aaron shadow the holy, the glorious, the beautiful. 
Aaron's garments and the altar of burnt-offering as indi- 
cating parallel and embodiments 208 



14 CONTENTS. 

CHAPTEK XXIX. „,,„ 

FAGS 

(1-9) Aaron and his sons chosen as priests. Aaron's holy 
garments shadow great magnitudes. Aaron revealed as 
priest whose ministrations reach throughout the Four Ages 
of Alan. The priesthood of man bears upon the welfare of 
the creature world. (10-14) The four horns of the altar. 
The Four Ages of Man. The blood of the sin-offering. 
The promise carried with the sacrifice that the trespass 
shall be forgiven. Accumulation of these promises. The 
two onyx stones become a memorial to the children of 
Israel throughout the Four Ages, and, hence, take cogni- 
zance of the sacrificial promises. The Urim and the 
Thummim as an atoning element. The breastplate of 
judgment. "With whom the care of the Thummim and 
«he Urim rests. Melchizedek. The bread and wine. The 
Living Bread. The Law of Iniquity. The Messiah as 
the Seed of woman. The Messiah as the Son of man. 
The Messiah as the Eedeemer. Atonement. The com- 
munion. The visible bread of the communion. The 
Urim as a power. Melchizedek as priest of the most high 
God. The Holy Trinity. Abraham as possessor of heaven 
and earth. The great temporal power of the Messiah as 
the son of man. Sisera. The raiment of needlework, " of 
divers colours of needlework on both sides, meet for the 
necks of them that take the spoil." The Messiah as the 
key of the house of David. The sin-offering as a sign. 
(15-18) The whole ram as a burnt-offering, and as a sweet 
savor. Tribulation. (19-21) The ram of consecration. 
The peculiar hallowing of Aaron and his sons and their 
garments. The consecration of the Four Ages of Man. 
The ear, the thumb, the great toe. The hallowing of man 
as a kingdom of priests, and a holy nation unto the Lord. 
Jesus washing his disciples' feet as allegory. The redemp- 
tion of the creature world. (22-30) The ram of consecra- 
tion, by equity, pertains to the grand epoch from the be- 
ginning of the creation of God to the end of time. The 
future welfare of inanimate creatures. The regeneration 
and restoration of the creature world — whether animal, 
plant, or mineral — entire probabilities. The new heaven 



CONTENTS. 15 

PAGE 

and new earth will be perfect in regard to material and 
spiritual beauty. The earthy body left behind. The suit- 
ability of the body created for the Word of God in and as 
the very beginning of the creation of God as a habitation 
for the creature irrespective of host. Plant life. The 
ram of consecration denotes instrumentality on the part 
of the animal kingdom. The death of the ram does not 
make void this bearing. Plant life sanctified through the 
consecrated eater. Sanctification is not regeneration. 
Direct and indirect regeneration. The wave-offering. 
(31-34) The body of the Redeemer must be eaten, in that 
absolute atonement is made only through it, and by it. 
Aaron's priesthood. Aaron and his sons, ministering in 
the priests' office, " shall eat those things with which the 
atonement was made, to consecrate and to sanctify them." 
Consecration and sanctification seal the sacrifice unto re- 
demption. The new earth will never cast away the la- 
borer that helped to bear the burdens of the day. (35- 
37) Sanctification of the earth as an altar of sacrifice. 
The seven days' consecration of Aaron and his sons. Com- 
pensation cannot be made or brought about until after the 
absolute death and resurrection of the Messiah. (38-46) 
The continual burnt-offering. The sacrificial lambs. 
Who will compensate the creature for its hapless lot ? 
The consecration and sanctification of the flesh of the 
sacrifice after natural life has passed away point to resto- 
ration . . . . 218 

CHAPTER XXX. 

(1-10) The golden altar of incense. The horns of the altar. 
The blood of the sacrifice. The promise of forgiveness. 
Sacrifice and burnt-offering as signs and wonders. Christ's 
manifestation in the fiesh as the son of man. Pure substi- 
tution not probable. The yearly atonement. The seventh 
month. Pertaining of the altar of incense to time. The 
restoration of the creature after the natural life shall have 
passed away. (11-16) The atonement money as a memo- 
rial. The Four Ages of Man. The bounds of time as set 
according to the number of the children of Israel. The 



IQ CONTENTS. 

PAGE 

atonement money as an exponent of the bounds of time. 
(17-21) The laver of brass. Allegoric position of laver. 
The begetting of the Son. The uttermost parts of the 
earth given to the Son for possession. The six creative 
days. "What shall become of the clay, the earthy pos- 
sessions of clay? Eegeneration called for. The general 
consecration of animal life and plant life. The descent of 
physical peculiarity from generation to generation. The 
universal preying of animals upon each other may " work 
together for good to them that love God, to them who 
are called according to his purpose." Man of Adam's 
race not the only host that is called according to the 
purpose of God. The possible regeneration of the 
creature world that existed before the creation of man of 
Adam's race. Aaron the priest as shadowing the Eour 
Ages of Man. Consecration and sanctification of the 
creature world to be considered in the Pisonic or Fourth 
age. (22, 23) The four principal spices. Their apportion- 
ment to the chief divisions of time. The holy anointing 
oil. (34-38) The sweet spices as a holy confection. The 
labors of the Messiah. Regeneration of the creature 
world a portion of the wonderful mission of the Son of 
God 261 

CHAPTER XXXI. 

(12-18) The seven days of the week. The sabbath as a sign. 
The seventh day as the day in which the Most High rested 
"from all his work which he had made." The seven 
creative days. The general failure of man as a subju- 
gator proved by the Deluge of Noah. The Messiah takes 
up the subjugatory labors in his person as the son of man. 
The resting of the Most High indicates the immutability 
of his designs as set forth in his great purpose . . 291 

CHAPTER XXXII. 

(1-6) The molten calf. The crossing of the Red Sea as alle- 
gory. The wilderness. The first three ages of man. 
Historic stand-point in the Euphratic or First age. The 



CONTENTS. 17 

PAGE 

Ten Commandments issued. The Pre-Euphratic Era. 
Fall of man in the Euphratic age. Lamentation for 
Israel, the House of Man. (7-14) The threatened de- 
struction of the people. Who are the seed of Abraham, of 
Isaac, and of Israel ? The Messiah as the first-born. (IS- 
IS) Moses and Joshua. Joshua the minister of Moses — 
not Oshea of the tribe of Ephraim — possibly the Mes- 
siah manifest as the son of man. (19-24) The molten 
calf destroyed in the Gihonic or Third age. Transmis- 
sion of iniquity. The Deluge of Noah. The priesthood 
pf man. (30-35) The abomination which maketh deso- 
late. Excessive idolatry of the people of the Gihonic age. 
Moses seeks to make atonement for the sin of the people. 
Such atonement is not possible. Atonement governed by 
equity 296 

CHAPTEK XXXIII. 

(1-6) The Hiddekelic famine. The Gihonic age. The names 
of the people of the past ages raised up by the Messiah. 
(8-10) The tabernacle of the congregation as the taber- 
nacle of other hosts than the children of Israel simply. 
(11) The Lord speaks face to face with Moses as a man 
speaketh to his friend. The Lord who thus spoke with 
Moses doubtless is either the Lord as Melchizedek, or the 
Lord as the Messiah manifest in the flesh as the son of 
man. Joshua the minister of Moses fills the measures of 
the text. (12-16) Moses in ignorance of the people whom 
he is commanded to bring up. Who are they? They 
are the Lord's people of the past ages of man. Egypt as 
the Hiddekelic and Gihonic ages. The Euphratic and 
Pisonic ages. The seventy years' desolation of Jerusalem 
as allegory. Daniel's comprehension of the allegory. 
Confirmations by the prophets Isaiah and Ezekiel. 
(17-23) The Lord reveals to Moses the history of the 
world 812 

CHAPTEK XXXIV. 

(1-4) The two sets of tables of stone. (5-9) Proclamation 
of the name of the Lord. The Law of Iniquity. Trans- 
b 2* 



18 CONTENTS. 

PAGK 

mission of iniquity from father to son. Forgiveness can- 
not clear the guilty by blotting out sin. Forgiveness 
transfers the debt. Forgiveness does not prevent ac- 
cumulation of the debt. The Edenic Law absolutely 
irrevocable. The Eedeemer. The irrevocability of the 
Edenic Law brings absolute condemnation upon all trans- 
gressors irrespective of host. (10, 11) The ruling of the 
Ten Commandments in the Pisonic or Fourth age. The 
trials and tribulations of the Messiah as the Seed of Abra- 
ham forms a portion of the burden of the Pisonic age. 
The four hundred years of affliction. The Messiah as the . 
Subjugator and Eeplenisher. (27, 28) The fast of Moses 
for forty days and forty nights. Elijah's fast. The fast 
of Jesus. (29-35) The skin of Moses' face shone on 
Mount Sinai. Elijah on Mount Horeb. The transfigura- 
tion of Jesus 327 

CHAPTEE XXXVIIL 

(1-31) The gold, silver, and brass, used in the construction 
of the tabernacle of the congregation, as chronology. 
The bounds of the people, or of time, as set according to 
the number of the children of Israel. The ransom money 
as an exponent of the bounds of the people, or of time. 
The bounds of the people of the Euphratic age as set by 
the talents of gold. The bounds of the people of the Hid- 
dekelic and Gihonic ages combined as set by the talents of 
brass. The age of gold is the one in which the Word of 
God was begotten as the Son of God that he might do the 
will of God 34i 



DIAGRAMS. 



DIAGRAM PAGE 

1. The birth and pertaining of Moses (ii. 1-10) . .29 

♦ 2. Moses slays an Egyptian (ii. 11-25) . . . .32 

3. Moses at the burning bush (iii.) . . . . . 38 

4. Aaron as Moses' spokesman (iv. 10-14) . . .46 

5. Israel as the Lord's first-born (iv. 21-23) . . .47 

6. The lamb of the passover (xii. 1-6) . . . .58 

7. The blood of the passover lamb (xii, 7-13) . . .64 

8. The sojourning of the children of Israel (xii. 40, 41) . 74 

9. The Messiah as the son of man (xii. 40, 41) . . 77 

10. Pharaoh pursues the Israelites (xiv.) . . . .86 

11. The morning watch (xiv.) 93 

12. The song of Moses and the children of Israel (xv. 

1-21) 100 

13. The children of Israel at the waters of Marah (xv. 

23-26) .111 

14. The twelve wells of water, and the seventy palm-trees 

(XV. 27) 114 

15. The journey from the Eed Sea to the wilderness of 

Sin (xvi. 1-4) 118 

16. The journey from the wilderness of Sin to Rephidim 

(xvii.) 125 

17. Jethro's meeting with Moses after the exodus (xviii. 

1-12) 128 

18. The Decade System of Chronology (xviii. 13-27) . 136 

19. The journey from Rephidim to Sinai (xix. 1-13) . 138 

20. The blood of sprinkling (xxiv. 1-8) . . . .152 

21. The ark of the covenant (xxv. 10-22) . . .159 

22. The table for shewbread (xxv. 23-30) . . .164 

23. The golden candlestick (xxv. 31-37) . . . .169 

24. The ten linen curtains for the tabernacle (xxvi. 1-6) . 172 

19 



20 DIAGRAMS. 

DIAGRAM PAGE 

25. The curtains of goats' hair (xxvi. 7-13) . . • 176 

26. The wooden tabernacle of the congregation (west 

side) (xxvi. 15-30) . . . . . . .182 

27. The wooden tabernacle of the congregation (north 

side) (xxvi. 15-30) 184 

28. The altar of burnt-offering (xxvii. 1-8) . . .199 

29. The court of the tabernacle (east side) (xxvii. 9-19) . 205 

30. The court of the tabernacle (north side) (xxvii. 

9-19) 206 

31. The breastplate of judgment (xxviii. 15-30) . . 214 

32. The bullock of the sin-offering (xxix. 10-14) . . 223 

33. The whole ram as a burnt-offering; and as a sweet 

savor (xxix. 15-18) 239 

34. The consecration of the Four Ages of Man (xxix. 

19-21) 241 

35. The ram of consecration (xxix. 22-30) . . . 246 

36. Sanctification of the earth as the altar of burnt-offer- 

ing (xxix. 35-37) 256 

37. The continual burnt-offering (xxix. 38-46) . . .259 

38. The altar of incense (xxx. 1-10) . . . .267 

39. The atonement money as a memorial (xxx. 11-16) . 273 

40. The laver of brass (xxx. 17-21) 277 

41. The holy anointing oil (xxx. 22-33) . . . .285 

42. The perfume as a holy confection (xxx. 34-38) . . 289 

43. The seven days of the week (xxxi. 12-18) . . . 293 

44. The molten calf (xxxii.) 297 

45. The molten calf (xxxii.) 307 

46. The people Moses brought out of Egypt (xxxiii.) . 322 

47. The Law of Iniquity (xxxiv. 5-10) . . . .333 

48. The gold, silver, and brass, as chronology (taber- 

nacle) (xxxviii. 24-31) 345 



BASES. 



(Extract from the "Review.'') 

First Basis: The Holy Trinity. — The triune char- 
acter of the Creator is self-evident, — that is, three 
separate Persons in One. 

These are, first, the Power which conceives ; second, 
the Power which signifies assent as the Word or Com- 
mand ; third, the Power which carries out or performs 
the thought signified or expressed. Each are equal, 
the one with the other ; for the Power which conceives 
would not be a Power if each conception was carried 
out or accomplished without assent. The Word would 
be no Power without Thought and Action. The Power 
which acts would be no Power without the Thought 
and Command ; therefore it follows that these three 
are equal, the one with the other, and that they combine 
into the One Infinite Majesty, perfect and supreme in 
all his attributes, and above all other powers ; yet each 
is separate and distinct, the one from the other. They 
possess the attribute of manifesting themselves sepa- 
rately and distinctly as Persons ; and it follows that the 
Power which creates matter can invest itself in it, endow 
it with life, and become visibly clothed with it. 

It also follows that no inharmonious relation can 

exist between the Three ; that they all work together ; 

and that without the Three was nothing made that was 

21 



22 BASES. 

made. It further follows that the fulness of the Three 
dwells in each one as a Person. 

Second Basis : The Overthrow of Evil and the Re- 
demption of the Fallen. — This embodies the ends and 
aims of the labors involved in the Scriptural Records 
according to the great work Mount Zion, which was 
laid down in the beginning. 

Third Basis: The Antiquity of Man. — This basis 
brings to light four separate, independent, consecutive 
creatioDS of man ; of which the present race is the 
fourth and last. It embraces a period of time of about 
thirty-three thousand seven hundred and fifty-two 
years' duration. The Revelation of St. John the Di- 
vine unlocks the history of the human races, and sheds, 
also, much light on the Overthrow of Evil. 

Fourth Basis: The Great Law of Iniquity. — By 
which the iniquity of the fathers is visited upon the 
children, and upon the children's children, unto the 
third and to the fourth generation. Divine in its 
origin, laid down from the beginning, and upon which 
hinges the plan of the redemption of man as recorded 
in the Scriptures. 

Fifth Basis. — The Mystery of our Lord and Saviour 
Jesus Christ, who entered upon his mission as the Re- 
deemer of man from the day Melchizedek met Abram 
returning from the slaughter of the kings. This is the 
revelation of the Apostle Paul. 

Sixth Basis. — The Veil, under which are hidden the 
mysteries of the Scriptures. 



LANDMA 





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Creation of a body for the Word of God in and as the very he i 
First day.— Creation of light. Creation of the earthy. 
Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day. — Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of tl: 

The Word of God is begotten as the Son of God by investing 

of the creation of God (see Rev. xii. ; Lev. xxvii.). Beginn 

The Pre-Euphratic Era forms a portion of the First age or tin 
Creation of the Euphratic or White race (Adam's). 
The earth in the Euphratic age. 

Creation of the Hiddekelic or Red race. 

Destruction of the Euphratic race by fire and earthquake. 

The earth in the Hiddekelic age. 

i^/34 65 Creation of the Gihonic or Black race. 

Destruction of the Hiddekelic race by famine. 
The earth in the Gihonic age. 

The abomination that maketh desolate set up (Daniel), 

Creation of the PLsonic or Pale race. 

Destruction of the Gihonic race by the Deluge of Noah. 
Advent of the Messiah the Prince in the flesh of man as the I 
The Messiah born of the Virgin. 
The earth in the Pisonic age. Crucifixion of the Mes.siah. Tl 



Thou! 



Transgression come to the fall (Zechariah ). i _ , . , ■„ 

„ • 4. ^u r Tl /T^ • i> r Judgmental Era 

Transgression come to the full (Daniel). i 

Advent of the Messiah as King of the thousand years. 

The thousand years fulfilled. 

The approximate end of Time. 

Realms of eternity. 



■} 



:s No. 1. 



aing of the creation of God (see Col. i. 13-18 ; Rev. iii. 14). 



arth. 

h life the body that was created in and as the very beginning 

of Time. 



seiner of man. 

ividing of a time or age. 

i Years' Era. 





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LANDI 

Creation of a body for the Word of God in b 
First day.— Creation of light. Creation of n 
Second day. — Creation of the firmament, 
Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and sti 
Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thin 

The Word invests the body created in the beginr 

Pre-Euphratic Era. 

Creation of the Euphratic race, the race of tl 



;e 



1^ 



fi 



Semidivision of the Euphratic age. 

Dividing in the midst of the Euphratic age 
Semidivision of the Euphratic age (see Gen. 

Creation of the Hiddekelic race, the race of 
Destruction of the Euphratic race. 

Semidivision of the Hiddekelic age. 
Dividing in the midst of the Hiddekelic age 
Semidivision of the Hiddekelic age. 

Creation of the Gihonic race, the race of the 
Destruction of the Hiddekelic race. 

Semidivision of the Gihonic age. 

Dividing in the midst of the Gihonic age. 
The abomination which maketh desolate set 
Semidivision of the Gihonic age. 

Creation of the Plsonic race, the race of the 1 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic 
Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah the Prince as the Son 

The Messianic Epocti. 

Tlie Messiah born of the Virgin. 

Crucifixion, absolute death, and resurrection of the Messia 

Transgression come to the full (Zechariah). ? t„^__,„ t„i t 

Transgression come to the full (Daniel) . ) "^ u^gmen tai t 

Advent of the Messiah as the King of the the 

The thousand years fulfilled. 

Era of Destruction. 

The approximate end of Time. 



RKS No. 2. 

is the very beginning of the creation of God (see Col. i. 13-18 ; Rev. iii. 14). 



nd beast of the earth. 

endows it with life, and thus is begotten as the Son of God (see Lev. xxvii. ; Rev. xii.). 

rst Adam. 



7-10). 

second Adam. 



rd Adam. 



(Daniel). 

th Adam. 

e. 

Qan in the day of Abraham. 

Jesus Christ. 



nd years. 1 



Thousand Years' Era. 



LANDMARKS. 



Spaces a, a, of the Landmarks No. 2, indicate the 
four rivers of Eden in their pertainings to the Four 
Ages of Man ; 6, h indicate the Four Ages ; c, c indi- 
cate the Four Ages by the first four seals of the vision 
of St. John the Divine (see Rev. vi, 1-8) ; d^ d indi- 
cate the four races of men of Adam's race, — Adam 
being the generic name (see Gen. v. 1,2) of each race ; 
c, e indicate twenty chief divisions of the grand epoch 
from the beginning of the creation down to the end 
of time ; /, / indicate approximate years of chief divi- 
sions of time; Qy g indicate time; h, h indicate the 
seven creative days ; z, i indicate approximate chronol- 
ogy pertaining to time. 



23 



IlfDIOATIONS 



OP THE 



BOOK OF EXODUS. 



1. 1-4. " Now these are the names of the children 
of Israel, which came into Egypt ; every man and his 
household came with Jacob. 

2. " Reuben, Simeon, Levi, and Judah, 

3. " Issachar, Zebulun, and Benjamin, 

4. " Dan, and Naphtali, Gad, and Asher." 

These verses specify, by households, the children of 
Israel which came into Egypt with Jacob. 

I. 5. " And all the souls that came out of the loins 
of Jacob were seventy souls : for Joseph was in Egypt 
already,^^ 

How is this number of souls made up ? By Genesis 
xlvi. 26, it is stated that "All the souls that came with 
Jacob into Egypt, which came out of his loins, besides 
Jacob's sons' wives, all the souls were threescore and 
six ;" therefore if Joseph and his two sons be added, 
the sum would be threescore and nine. Whence, then, 
the statement of the text that seventy souls came out 
of the loins of Jacob? The statement, doubtless, is 
made and recorded in order that the actual physical 
presence of the Seed of Abraham — who was called in 
Isaac (see Gen. xxi. 12), and who was with Jacob (see 
B 3 25 



26 INDICATIONS OF THE BOOK OF EXODUS. 

Gen. xxviii. 4) — may become manifest as the flesh of 
Jacob in the day of Jacob ; hence the Messiah as the 
son of Jacob is the one that raises the number three- 
score and nine to the seventy called for by the text of 
Exodus, and also as called for in Gen. xlvi. 27 ; all of 
whom are the souls of his sons and daughters. 

I. 6, 7. " And Joseph died, and all his brethren, and 
all that generation. 

7. " And the children of Israel were fruitful, and 
increased abundantly, and multiplied, and waxed ex- 
ceeding mighty ; and the land was filled with them." 

From the above verses it is seen that prosperity fol- 
lows the descendants of Abraham unto, and even after, 
the death of Joseph. How can this possibly be so, 
since Abraham was assured to a certainty that his seed 
(see Gen. xv. 13) should be afflicted four hundred 
years ? As already indicated (verse 5), the Messiah as 
the Seed of Abraham is present as the Seed of Jacob, 
and, therefore, it is possible that the prophecy given 
Abraham is fulfilling to the very letter, and that the 
Messiah as the Seed of Abraham is suffering, in the 
flesh of man, as the son of man, more than falls to the 
lot of any one of Adam's race. 

Isaac was sixty years old when Jacob was born, and 
Jacob was about ninety-one when Joseph was born, and 
Joseph lived one hundred and ten years : here, then, 
over two hundred and sixty years out of the four hun- 
dred have expired, and the blessing of God, involving 
peace and plenty, surrounds them on every side. 

Is the prophecy a mistake, a defective translation, a 
general approximation, or is the Messiah as the Seed 
of Abraham actually fulfilling the prophecy? By the 



INDICATIONS OF THE BOOK OF EXODUS. 27 

lifting of the veil it becomes clearly evident that he is 
fulfilling it, and that he has been fulfilling it from the 
day of Abraham. If the man hidden by the text of 
Genesis is not the Messiah, who is it ? Nobody ? for 
this prophecy expires with the exodus (see Acts vii. 17, 
18). The indications of the presence of the Messiah 
in his mission as the son of man multiply at every 
step, and they will continue to multiply until he, in the 
flesh of man, overthrows and subjugates the Adversary 
and his evil host. By the context, however, the chil- 
dren of Israel really did suffer affliction from the hands 
of the Egyptians, but it was after the death of Joseph, 
and his brethren, and all that generation ; but this lim- 
ited experience cannot fill the measure of the Lord's 
assurance in Abraham. 

II. 1-10. " And there went a man of the house of 
Levi, and took to wife a daughter of Levi. 

2. " And the woman conceived, and bare a son : and 
when she saw him that he was a goodly child, she hid 
him three months. 

3. " And when she could not longer hide him, she 
took for him an ark of bulrushes, and daubed it with 
slime and with pitch, and put the child therein ; and 
she laid it in the flags by the river's brink. 

4. " And his sister stood afar off, to wit what would 
be done to him. 

5. "And the daughter of Pharaoh came down to 
wash herself at the river; and her maidens walked 
along by the river's side : and when she saw the ark 
among the flags, she sent her maid to fetch it. 

6. " And when she had opened it, she saw the child : 



28 INDICATIONS OF THE BOOK OF EXODUS. 

and, behold, the babe wept. And she had compassion 
on him, and said. This is one of the Hebrews' children. 

7. ^' Then said his sister to Pharaoh's daughter, Shall 
I go and call to thee a nurse of the Hebrew women, 
that she may nurse the child for thee ? 

8. " And Pharaoh's daughter said to her, Go. And 
the maid went and called the child's moither. 

9. "And Pharaoh's daughter said unto her, Take this 
child away, and nurse it for me, and I will give thee 
thy wages. And the woman took the child, and 
nursed it. 

10. " And the child grew, and she brought him unto 
Pharaoh's daughter, and he became her son. And she 
called his name Moses : and she said. Because I drew 
him out of the water." 

In Diagram 1, spaces a, a indicate the Four Ages of 
Man ; 6, b indicate the Four Ages by the land Abra- 
ham passed through (see Gen. xii. 1-7); of which 
Canaan represents the earth in the Fourth age as the 
promised land; c, c indicate the first Three Ages, as 
hidden under the veil, by the three months Moses was 
hidden; c?, d indicate the allegorical pertaining of Moses 
to the first Three Ages of Man ; e, e indicate the time 
during which Moses was hidden ;/,/ indicate the Four 
Ages by the four rivers of Eden (see Gen. ii. 10-14). 

The land of Canaan (see Diagram 1, spaces 6, 6) 
shadows the earth in the Fourth age. The three 
months during which Moses was hidden, as allegory, 
point to time from the beginning thereof down to the 
advent of the Fourth age. Inasmuch, however, as by 
the simple history Moses was not permitted to cross 
over into the land of Canaan (see Deut. xxxii. 52 ; 



INDICATIONS OF THE BOOK OF EXODUS, 29 

SJx. i. 1-10, considered as allegory. 
DIAGRAM 1. 

THE BIRTH AND PERTAINING OP MOSES. 



•o • 



^ 



F^ 



S « •<» 



M 



Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 

The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race.- 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. Brink of the river (sea 

verse 3, also Landmarks No. 2). 
Antediluvian Epoch. 
Deluge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the aon of man in the day of Abraham. 
The earth in the Pisonic age. 
Advent of the Messiah as the seed of woman. 
Absolute death of the Messiah for the sins of the creature world at 
the dividing of the Pisonic age. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



•• • 'K « 



3* 



30 INDICATIONS OF THE BOOK OF EXODUS. 

xxxiv. 4), so his pertaining to time, as allegory, extends 
from the beginning of the First age down to the end 
of the Third age, or down to the Deluge of Noah. 

The end of the third month (see Diagram 1) finds 
place in Egypt; hence an allegorical stand-point is 
established in the latter part of the Third age. From 
this stand-point the indication becomes manifest that 
Moses, as representative of the three great ages under 
the veil, can be hidden no longer ; for (see Diagram 1) 
the river's brink is reached, the Fourth age is ushered 
in, and, shortly, the Messiah will come forth in his 
labors for the subjugation of the earth (see Gen. i. 28) 
and for the release (see Isa. xlii. 5-8) of the captives 
that have slumbered for ages in the dark valley. If 
these captives shall thus be released, then the indication 
is clear that, like unto Moses, the time is approaching 
when they can be hidden no longer. 

When, however, Moses went with Pharaoh's daugh- 
ter, and became her son, he leaves the allegorical stand- 
point just established, and takes up other bearings of 
the past to which he pertains. 

11. 11, 12. "And it came to pass in those days, 
when Moses was grown, that he went out unto his 
brethren, and looked on their burdens ; and he spied 
an Egyptian smiting a Hebrew, one of his brethren. 

12. "And he looked this -way and that way, and 
when he saw that there was no man, he slew the 
Egyptian, and hid him in the sand." 

The stand-point of these verses is, evidently, towards 
the end of the Euphratic or First age, or during the 
overlap of the First and Second races, at v/hich time 
the Adversary sadly oppressed the human family; 



INDICATIONS OF THE BOOK OF EXODUS. 31 

wherefore, as there was no man that was able to fulfil 
the Divine commands to subdue the earth, and have 
dominion over every living thing that moved upon it, 
the people of the Euphratic age, as shadowed through 
the simple history of Moses and the Egyptian, were 
swept away, and hidden in the sand by earthquake and 
volcanic eruption (see Diagram 2), even as further indi- 
cated in Num. xvi. 28-34 ; Jer. iv. 22-29. 

In Diagram 2, spaces a, a indicate the Four Ages 
of Man ; 6, b indicate the Four Ages by the land 
passed through by Abraham (see Gen. xii. 1-7); c, c 
indicate the First and Second ages by the first and 
second days Moses went out unto his brethren ; d, d 
indicate the pertainings of the seven daughters of 
Eeuel, priest of Midian ; e, e indicate pertaining of 
Reuel, priest of Midian ; /, / indicate pertaining of 
Moses to the first Three Ages. 

II. 13, 14. "And when he went out the second day, 
behold, two men of the Hebrews strove together : and 
he said to him that did the wrong. Wherefore smitest 
thou thy fellow? 

14. "And he said, Who made thee a prince and a 
judge over us? intendest thou to kill me, as thou 
killedst the Egyptian ? And Moses feared, and said. 
Surely this thing is known." 

In these verses the stand-point is placed in the midst 
of Egypt, — that is, during the overlap of the Hiddekelic 
or Second and the Gihonic or Third Ages of Man. As 
before, the oppressor is at work (see Isa. xix. 19, 20), 
but, in addition, man's own transgression becomes 
manifest ; for Hebrew fights against Hebrew (see Dia- 
gram 2), or Egypt against Egypt. Thus, by the alle- 



32 INDICATIONS OF THE BOOK OF EXODUS. 



Ex. ii. 11-25, considered as allegory. 
DIAGRAM 2. 

MOSES SLAYS AN EGYPTIAN. 

^ (^ "W 




Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic or First 
age (see Gen. xv. 7-10). 



Creation of the Hiddekelic or Second race. 



Destruction of the Eupliratic or Firstraceby volcanic eruption and 
earthquake (see Num. xvi. 2S-34 ; Jer. iv. 22-29 ; Kev viii. 7). 
This destruction is shadowed by the Egyptian whom Moses 
Blew and kid in the sand. 

Dividing in the midst of the Hiddekelic or Second 



Creation of the Gihonic or Third race. 

Two Hebrews strive together. Overlap of the Hiddekelic and 

Gihonic races. 

Destruction of the Hiddekelic or Second race. 



Dividing in the midst of the Gihonic or Third age. 



Creation of the Pisonic or Fourth race. 

Well dug by Isaac (see (Jen. xxvl. 22) shadows the Fourth race, 

and doubtless is shadowed by the well to which Hoses came. 
Deluge of Xoah. Destruction of the Gihonic race. 

Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Redeemer of man. 
Messianic Epoch, 

Dividing in the midst of the Pisonic or Fourth age. Crucifixion, 
absolute death, and resurrection of Jesus Christ the Messiah. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 

End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. 33 

gory the three ages under the veil are disclosed, together 
with indications of their moral condition and standing. 
II. 15-22. ^^Now when Pharaoh heard this thing, 
he sought to slay Moses. But Moses fled from the face 
of Pharaoh, and dwelt in the land of Midian : and he 
sat down by a well. 

16. " Now the priest of Midian had seven daughters : 
and they came and drew water , and filled the troughs 
to water their father's flock. 

17. " And the shepherds came and drove them away : 
but Moses stood up and helped them, and watered their 
flock. 

18. " And when they came to Reuel their father, he 
said, How is it that ye are come so soon to-day ? 

19. " And they said. An Egyptian delivered us out 
of the hand of the shepherds, and also drew water 
enough for us, and watered the flock. 

20. " And he said unto his daughters. And where is 
he? why is it that ye have left the man ? call him, that 
he may eat bread. 

21 . " And Moses was content to dwell with the man : 
and he gave Moses Zipporah his daughter. 

22. "And she bare him a son, and he called his 
name Gershom : for he said, I have been a stranger in 
a strange land." 

The allegorical stand-point is now taken up in the 
overlap of the Third and Fourth ages ; hence when 
Moses, as shadow, fled from the Hiddekelic age he came 
into the Gihonic. The Gihonic age (see Gen. ii. 10- 
14) is shadowed by the river Gihon that compasseth 
the whole land of Ethiopia; wherefore, when Moses 
took Zipporah, the daughter of the priest of Midian, to 



34 INDICATIONS OF THE BOOK OF EXODUS. 

wife, after he had fled from the face of Pharaoh, the 
indication becomes manifest that Moses (see Num. xii. 
1) married an Ethiopian woman. 

From these positions indications follow (see Diagram 
3) that the seven daughters of the priest of Midian are 
emblematic of, or memorialize, the first seven semidivi- 
sions of the Four Ages ; that they represent or memo- 
rialize the same magnitudes as seven of the daughters 
of Zion, and hence, as such, that they care for the peo- 
ple, the sheep, of these semidi visions of time. The 
shepherds which came and drove them away are em- 
blematic of the host of the Adversary (see Jer. xxv. 34- 
36), and as, by the text, Moses stood up and watered 
the flock of the seven daughters of Midian, so will the 
Messiah water the sheep of the Four Ages when the 
seven semidivisions of time shall have expired. 

II. 23-25. "And it came to pass in process of time, 
that the king of Egypt died : and the children of Israel 
sighed by reason of the bondage, and they cried, and 
their cry came up unto God by reason of the bondage. 

24. "And God heard their groaning, and God re- 
membered his covenant with Abraham, with Isaac, and 
with Jacob. 

25. "And God looked upon the children of Israel, 
and God had respect unto themj' 

As already indicated, the bondage of the children of 
Israel is emblematic of the bondage of those dwelling 
in the dark valley ; it is emblematic of the bondage of 
the three great races which existed before the flood ; 
and, therefore, God remembered his covenant with 
Abraham, with Isaac, and with Jacob. Why should 
he remember this covenant ? Because through it all 



INDICATIONS OF THE BOOK OF EXODUS. 35 

families of the earth shall be blessed. God does not 
remember his covenant simply that the children of 
Israel may return to the land of Canaan again ; for 
Paul says (Heb. xi. 15), " If they had been mindful 
of that country from whence they came out, they might 
have had opportunity to have returned." No, the 
covenant embraces a magnitude far beyond the mere 
worldly possession cf the land of Canaan by the prog- 
eny of Abraham; for by it, the Second Covenant, even 
the heathen, through faith (see Gal. iii. 7-9), shall be 
counted the children of Abraham. 

The exodus of the children of Israel is but one 
link in the great chain of events evolving from it; 
while the bondage and afflictions set forth by the 
simple history of the text are not merely those of 
Abraham's progeny, but they comprehend those of the 
Seed, the Messiah the Prince, who shall come forth out 
of Egypt with a treasure far more precious than jewels 
of silver and jewels of gold ; hence God had respect 
unto them when he heard their cry, and when he saw 
their bondage. 

The death of the king of Egypt (see Diagram 2) 
points to the end of the Gihonic age and to the near 
approach of the One who shall deliver the captive from 
the oppressor. 

III. 1. "Now Moses kept the flock of Jethro his 
father in law, the priest of Midian : and he led the 
flock to the back side of the desert, and came to the 
mountain of God, even to Horeb.'^ 

This verse indicates that the stand-point is in the 
overlap of the Third and Fourth ages, wherefore (see 



36 INDICATIONS OF THE BOOK OF EXODUS. 

Diagrams 2, 3) the desert or the first barren ages of 
man having been passed through, the land as the earth 
in the Pisonic age (see ii. 11-14; Gen. xxvi. 22) will 
now be fruitful. (See, also, the blessings of Joseph, 
Deut. xxxiii. 13-16.) In this light the allegoric stand- 
point of Mount Horeb becomes established at or about 
the end of the Gihonic or Third age. 

III. 2, 6. " And the Angel of the Lord appeared 
unto him in a flame of fire out of the midst of a bush : 
and he looked, and, behold, the bush burned with fire, 
and the bush ivas not consumed . . . 

6. ^' Moreover he said, I am the God of thy father, 
the God of Abraham, the God of Isaac, and the God 
of Jacob. And Moses hid his face ; for he was afraid 
to look upon God." 

By verse 6, God is the God of Abraham, the God 
of Isaac, and the God of Jacob, and by St. Mark xii. 27, 
God is not God of the dead, but the God of the living ; 
therefore it becomes evident that the dwellers of the 
dark valley are not dead, but that they sleep, and shall, 
at some time, rise again among their brethren. 

Who are the dwellers of the dark valley ? They 
are in part the people of the first Three Ages of Man ; 
they are the people whom Moses, in the allegoric sense, 
is now commanded to bring forth out from the Egypt 
of the past (see Diagram 3) into the Fourth age, that 
their names and their iniquity may fall upon the 
Messiah as the Redeemer of man. This bringing forth, 
however, is invisible, it is under the veil, but through 
the perfected labors of the Messiah they will eventually 
become visibly manifest as presences. When, therefore, 
they shall rise again into existence as manifest pres- 



INDICATIONS OF THE BOOK OF EXODUS. 37 

ences, will the penalty of death still be over their 
heads ? It does not seem possible ; for by the labors 
of the Messiah — which culminated in the Messiah's 
absolute death — man is freed from his debt. If man 
is freed from his debt, who will replace it upon him 
that his bondage should be re-established ? or if the 
iniquity of man falls upon the Saviour, and he pays 
the penalty thereof, what power exists that can make 
his death of no avail? There is none, or the life- 
giving Power would become secondary. Abraham w^as 
not dead ; Isaac was not dead ; Jacob was not dead ; 
but their names, blood, and iniquity were borne by the 
Seed that, eventually, he might pay their debts, and 
redeem them from captivity in the dark valley and 
from the absolute death that hovered over them ; hence, 
as with Abraham, Isaac, and Jacob, so with all those 
which shall be counted the seed of Abraham as a 
father of nations, that shall be counted the seed of 
Isaac as a father of nations, and that shall be counted 
the seed of Jacob as a father of nations. 

In Diagram 3, spaces a, a indicate the Four Ages ; 
6, 6 indicate the Four Ages by the land passed through 
by Abraham (see Gen. xii. 1-7) ; c, c indicate the first 
Three Ages as the wilderness ; d, d indicate the first 
Three Ages by the three days' journey into the wilder- 
ness ; e, e indicate the pertaining of Abraham as a 
father of nations; /,/ indicate the pertaining of Isaac 
as a father of nations ; g, g indicate the pertaining of 
Jacob as a father of nations ; A, h indicate the pertain- 
ing of Jethro to time ; ^, i indicate the pertaining of 
Moses to time. 

III. 7, 8. " And the Lord said, I have surely seen 



38 INDICATIONS OF THE BOOK OF EXODUS. 

Ex. in. J considered as allegory. 
DIAGRAM 3. 

MOSES AT THE BURNING BUSH. 



« 'V^ <^ ,< „ 




i **L ^ < - 



Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratie or First race 
(Adam's). 



The earth in the Euphratie age. 



Creation of the Hiddekelic or Second race. 
Destruction of the Euphratie or First race. 



The earth in the Hiddekelic age. 



Creation of the Gihonic or Third race. 

Destruction of the Hiddekelic or Second 
race. 



The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Mount Horeb as shadow. 

Deluge of Noah, 

The earth in the Pisonic age. 

Advent of the Messiah as the Redeemer of man. 
Exodus of the children of Israel from Egypt. Red Sea, 

Dividing in the midst of the Fourth age. Cmcifixiont 
absolute death, and resurrection of the Messiah. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. 39 

the affliction of my people which are in Egypt, and 
have heard their cry by reason of their tasiimasters ; 
for I know their sorrows ; 

8. ^' And I am come down to deliver them out of the 
hand of the Egyptians, and to bring them up out of 
that land unto a good land and a large, unto a land 
flowing with milk and honey ; unto the place of the 
Canaanites, and the Hittites, and the Amorites, and the 
Perizzites, and the Hivites, and the Jebusites/' 

In these verses the Lord expresses his determination 
of delivering his people from the hand of the Egyp- 
tians, and of establishing them in the land of the 
Canaanites, the Hittites, and others; from which, as 
simple history, it becomes manifest that the Canaanites 
shall be driven out according to the promise given to 
Abraham, to Isaac, and to Jacob. In the allegoric 
sense, however, the Lord's people are those of the Four 
Ages, and unto them the land of Canaan shall be 
given forever, — which land, symbolically (see Diagram 
3), is the earth in the Fourth age, — and from which 
the Adversary and his adherents, the oppressor and his 
army, shall be driven out never more to return. 

III. 10. " Come now therefore, and I will send thee 
unto Pharaoh, that thou mayest bring forth my people 
the children of Israel out of Egypt." 

By this verse Moses is chosen as an instrumental- 
ity for bringing the children of Israel out of Egypt ; 
hence, as allegory, although the people of the Second 
age refused him as a ruler and as a deliverer (see ii. 
11-14), yet their names will be brought out with the 
hosts of the Lord when and where the exodus from 
the Egypt of the past shall find place. 



40 INDICATIONS OF THE BOOK OF EXODUS. 

III. 11, 12. "And Moses said unto God, Who am 
I, that I should go unto Pharaoh, and that I should 
bring forth the children of Israel out of Egypt ? 

12. "And he said, Certainly I will be with thee; 
and this shall he a token unto thee, that I have sent 
thee : When thou hast brought forth the people out of 
Egypt, ye shall serve God upon this mountain." 

These verses indicate that Moses comprehends to a 
limited extent the magnitude of the hosts which shall 
be brought forth out of Egypt, and, consequently, he 
feels his unworthiness for the fulfilment of so great a 
purpose. When, as simple history, Moses smote the 
Egyptian he thought (see Acts vii. 25) that his breth- 
ren would have understood how that God by his hand 
would deliver them; but they understood not. This 
deliverance, in all probability, related simply to the 
souls of the house of Jacob, — that is, to the progeny of 
Abraham ; but afterwards, when the Lord appeared 
unto Moses, the magnitudes to be delivered then, 
through the simple history as allegory (see Diagram 3), 
were much increased, by which Moses felt his unfit- 
ness for the task, although (see Acts vii. 22) he was 
learned in all the wisdom of the Egyptians, and was 
mighty in words and deeds. The greatness of the task 
is further indicated where the Lord said, " Certainly I 
will be with thee;'' for the presence of the Fulfilling 
Power of the Infinite Majesty will be unmistakable. 
The token given by the Lord to Moses, after Moses 
shall have brought the children of Israel out from the 
land of Egypt, — viz., Moses's service upon Mount 
Horeb, — doubtless is set forth in the book of Deuter- 
onomy. 



INDICATIONS OF THE BOOK OF EXODUS. 41 

III. 13-15. ^^And Moses said unto God, Behold, 
when I come unto the children of Israel, and shall say 
unto them, The God of your fathers hath sent me unto 
you; and they shall say to me. What is his name? 
what shall I say unto them ? 

14. " And God said unto Moses, I am that I am : 
and he said, Thus shalt thou say unto the children of 
Israel, I am hath sent me unto you. 

15. "And God said moreover unto Moses, Thus 
shalt thou say unto the children of Israel, The Lord 
God of your fathers, the God of Abraham, the God 
of Isaac, and the God of Jacob, hath sent me unto 
you : this is my name for ever, and this is my memo- 
rial unto all generations." 

These verses indicate that Moses is ignorant of the 
name of the God of the fathers of the children of 
Israel. Why should this be so, since God had already 
declared unto him, " I am the God of thy father, the 
God of Abraham, the God of Isaac, and the God of 
Jacob" ? Moses knew that the Hebrews were his breth- 
ren, and if so, why should he be ignorant of the name 
of the God of their fathers? It undoubtedly is 
because the term "their fathers" relates to the ages 
which existed prior to the Deluge, the history of which 
had passed out of remembrance; therefore, in this 
emergency, God gave unto Moses his great name " I 
amy^ by which he is, was, and shall be known to all 
generations ; hence, the God of the fathers was known 
in the preceding ages by the name " I amj^ 

III. 16-18. "Go, and gather the elders of Israel 
together, and say unto them, The Lord God of your 
fathers, the God of Abraham, of Isaac, and of Jacob, 

4* 



42 INDICATIONS OF THE BOOK OF EXODUS. 

appeared unto me, saying, I have surely visited you, 
and seen that which is done to you in Egypt : 

17. "And I have said, I will bring you up out of 
the affliction of Egypt unto the land of the Canaauites, 
and the Hittites, and the Amorites, and the Periz- 
zites, and the Hivites, and the Jebusites, unto a land 
flowing with milk and honey. 

18. " And they shall hearken to thy voice : and thou 
shalt come, thou and the elders of Israel, unto the 
king of Egypt, and ye shall say unto him. The Lord 
God of the Hebrews hath met with us : and now let 
us go, we beseech thee, three days' journey into the 
wilderness, that we may sacrifice to the Lord our 
God." 

As simple history pertaining to the Fourth age 
these verses embody the great decree, " Out of Egypt 
have I called my son.'^ Who is the son ? He is the 
Seed of Abraham, the Seed of Isaac, the Seed of Jacob, 
the Desire, the Replenisher, the Deliverer, the Messiah 
the Prince, whose presence and works as the Redeemer 
of man in the flesh of man, as the son of man, are 
traceable from the day Melchizedek met Abraham re- 
turning from the slaughter of the kings unto the end 
of the Sacred Records. His labors, however, as a 
Faithful Witness are brought to light through the 
simple history of the Fourth age, which history is 
taken up as allegory and as parable of illustration. 
Wherefore in the text the term " wilderness'^ (see Dia- 
gram 3) becomes emblematic of time before the Deluge, 
and hence the three days' journey into the wilderness in- 
dicate the Three Ages into which that time was divided, 
during which the Faithful Witnesses labored for the 



INDICATIONS OF THE BOOK OF EXODUS. 43 

overthrow of Evil. One of these Witnesses (see Rev. 
i. 4-6) is Jesus Christ, the Son of God. 

III. 19-22. "And I am sure that the king of 
Egypt will not let you go, no, not by a mighty 
hand. 

20. " And I will stret(ih out my hand, and smite 
Egypt with all my wonders which I will do in the 
midst thereof: and after that he will let you go. 

21. " And I will give this people favour in the sight 
of the Egyptians : and it shall come to pass, that, when 
ye go, ye shall not go empty : 

22. " But every woman shall borrow of her neigh- 
bour, and of her that sojourneth in her house, jewels of 
silver, and jewels of gold, and raiment : and ye shall 
put them upon your sons, and upon your daughters; 
and ye shall spoil the Egyptians." 

In this history, as allegory, the king of Egypt, and 
the Egyptians, become emblematic of the Adversary 
and his host ; and, by the allegory, they will be spoiled 
of every good thing which they possess or appear to 
possess, because they heeded not the wonders done in 
their midst by the Lord of hosts. The certainty of 
their spoliation is expressed in St. Matt. xiii. 12 as 
follows : " For whosoever hath, to him shall be given, 
and he shall have more abundance : but whosoever 
hath not, from him shall be taken away even that he 
hath." From this history, therefore, indications follow 
that the Messiah, who is among the hosts of Israel, 
shall possess the gate of his enemies, and that not only 
Israel shall be his, but that the Gentiles also, the great 
host which fell before man was brought forth as an 
instrumentality and a field, shall be wrenched out of 



44 INDICATIONS OF THE BOOK OF EXODUS. 

the hand of the Adversary, while the adversarial host 
will be stripped of all but their evil garments. 

IV. 10-17. "And Moses said unto the Lord, O 
my Lord, I am not eloquent, neither heretofore, nor 
since thou hast spoken unto thy servant; but I am 
slow of speech, and of a slow tongue. 

11. " And the Lord said unto him, Who hath made 
man's mouth ? or who maketh the dumb, or deaf, or 
the seeing, or the blind ? have not I the Lord ? 

12. "!^sow therefore go, and I will be with thy 
mouth, and teach thee what thou shalt say. 

13. " And he said, O my Lord, send, I pray thee, 
by the hand of him ichom thou wilt send. 

14. " And the anger of the Lord was kindled against 
Moses, and he said. Is not Aaron the Levite thy 
brother ? I know that he can speak well. And also, 
behold, he cometh forth to meet thee : and when he 
seeth thee, he will be glad in his heart. 

15. ^' And thou shalt speak unto him, and put words 
in his mouth : and I will be with thy mouth, and with 
his mouth, and will teach you what ye shall do. 

16. " And he shall be thy spokesman unto the 
people : and he shall be, even he shall be to thee 
instead of a mouth, and thou shalt be to him instead 
of God. 

17. " And thou shalt take this rod in thine hand, 
■wherewith thou shalt do signs." 

In the light that Moses shadows the first Three Ages 
of Man, then that he may become manifest as an in- 
telligence, a mouth is given him in Aaron his brother; 
hence much of that which pertains to Moses as repre- 



INDICATIONS OF THE BOOK OF EXODUS. 45 

sentative of the Three Ages under the veil will, as 
allegory, be made manifest through Aaron (see Dia- 
gram 4). 

The slow speech of Moses also becomes indicative of 
the allegories with which his words are veiled, and, 
hence, to the spokesman of Moses, whomsoever he may 
be, the words of Moses will be as the words of God 
through their inspiration. 

In Diagram 4, spaces a, a indicate the Four Ages of 
Man ; b, b indicate the Four Ages by the land Abra- 
ham passed through in his journey from Ur of the 
Chaldees to Canaan ; c, c indicate the first Three Ages 
as the wilderness ; d, d indicate epochs of the Fourth 
age; e, e indicate the bounds of time; /,/ indicate 
pertaining of Moses to time ; g, g indicate pertaining 
of Aaron as Moses's spokesman. 

lY. 21-23. "And the Lord said unto Moses, 
When thou goest to return into Egypt, see that thou 
do all those wonders before Pharaoh, which I have 
put in thine hand : but I will harden his heart, that he 
shall not let the people go. 

22. " And thou shalt say unto Pharaoh, Thus saith 
the Lord, Israel is my son, even my firstborn : 

23. " And I say unto thee. Let my son go, that he 
may serve me : and if thou refuse to let him go, be- 
hold, I will slay thy son, even thy firstborn." 

In Diagram 5, spaces a, a indicate the Four Ages of 
Man ; 6, b indicate the Four Ages by the land through 
which Abraham journeyed (see Gen. xii. 1-7) ; c, c in- 
dicate the first Three Ages as the wilderness ; c?, d indi- 
cate epochs in the Fourth age ; e, e indicate the grand 
epoch from the beginning of the creation unto the end 



46 INDICATIONS OF THE BOOK OF EXODUS. 



* ^ »^ 



^ 



Ex. iv. 10-17, considered as allegory. 
DIAGRAM 4. 

AAEOX AS MOSES'S SPOKESMAN. 

■<} V) 



<s«>> W -^i 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Eupliratic or First race (Adam*s). 

The earth in the Euphratic age. 



Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gilionic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gilionic age. 



Creation of the Pisonic or Fourth race. 
Mount Horeb as shadow. 

Deluge of Xoah. Destruction of the Gihonic or Third race. 

The earth in the Pisonic age. 

Advent of the Messiah as the Redeemer of man. 

Exodus of the children of Israel from Eg>-pt. 

Dividing in the midst of the Fonrth age. Crucifixion, absolate 
death, and resurrection of the Messiah as Jesus Chmt. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 

End of Time. 



JI^DICATIONS OF THE BOOK OF EXODUS. 47 



JK». iv. 21-23, considered as allegory. 
DIAGEAM 5. 

ISRAEL AS THE LORD'S FIRSTBORN. 



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The firstborn of every creature is established in the creation of a body 
for the M'^ord of God. This body (see Col. i. 13-19) obtains pre- 
eminence in all things, and hence is and must be (see Rev. iii. 14) 
the very beginning of the creation of God. 

Creative days. Creation of light, of the earthy, of the firmament, of 
vegetation, of the sun, moon, and stars, of fishes and fowl, of cattle, 
of creeping thing, and beast of the earth. 

The Son begotten as the firstborn among many 
brethren (see Rom. viii. 29 ; Rev. xii. 1-5 ; Deut. 
xxxii. 9-14). Beginning of Time. 

Creation of the Euphratic or First race (Adam's). 
The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 

Creation of the Pisonic or Fourth race. 

Mt. Horeb as shadow. Allegoric stand-point of the text. 
Deluge of Noah. Destruction of the Gihonic or Third race. 
The earth in the Pisonic age. 

Advent of the Messiah as Jacob the Seed of Jacob. The name of the 
Seed of Jacob changed to Israel (see Gen. xxxii. 24-30). Exodus of 
the children of Israel from Egypt as simple history of the Fourth age. 
The simple history of the Exodus shadows the bringing forth from the 
landof darkness and shadow of death (see Diagram 5) of those dwell- 
ing in the wilderness or the Three Ages of Man under the veil. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 

End of Time. 



^ o ■« 



48 INDICATIONS OF THE BOOK OF EXODUS. 

of time ; /, /, through the regeneration of the creature 
world, indicate the pertaining of Israel, the Lord's 
firstborn, to the grand epoch from the beginning of the 
creation unto the end of time. 

The stand-point of the text, as allegory, is in the 
overlap of the Third and Fourth ages ; hence, when 
Moses shall return into Egypt (see Diagram 5), the per- 
taining will be to the Egypt of the past, to the ages of 
man under the veil. 

When Moses shall have returned unto Pharaoh he is 
commanded to say (see verse 22), " Thus saith the Lord, 
Israel is my son, even my firstborn." Such being the 
command, how is it possible that Israel be the son of 
God, and, also, that Israel be his firstborn ? 

The harmonious solution of these questions is clearly 
indicated by the Scriptures ; for (see Num. xxiii. 20-23) 
the perfection of Jacob — in that no iniquity is beheld 
in Jacob — points to him as being the Messiah, while 
Jacob's name (see Gen. xxxii. 21-30) was changed to 
Israel. Of Israel it is said (see Num. xxiii. 21), 
" Neither hath he seen perverseness in Israel : the Lord 
his God is with him ;" hence the perfection of Jacob 
as Israel, and the perfection of Israel as Jacob, indi- 
cate that this perfect one (see Deut. xxxii. 3, 4) is the 
Messiah under the name of Jacob, the Seed of Jacob 
(see Gen. xiv. 18-20 ; xxvii. 4, 10-14, 33), in whom 
all families of the earth shall be blessed. 

In the light that Israel is the Messiah, then (see Col. 
i. 15; Rev. iii. 14) Israel the Messiah, through the 
body created for him, in and as the very beginning of 
the creation of God, truly is the firstborn of every 
creature (see Diagram 5). The first-born of every creat- 



INDICATIONS OF THE BOOK OF EXODUS. 49 

ure, however, is not, of necessity, endowed with life 
(see Gen. i. 1-2 ) ; hence this first-born, like unto the 
earth in the first stage of its creation, may also have 
been without form and void. Further, this first-born 
may be just as suitable for the habitation of the varied 
forms of creature life as the earth itself is suitable for 
the varied forms of creature life which pertain to it. 

When, therefore, the Word of God invested this 
body it, the body, became endowed with the life of the 
Word of God, and thus was begotten to God as the Son 
of God. By this begetting the Son (see E-om. viii. 29) 
became the first-born among many brethren, — the text 
of Komans does not say the first-born among all breth- 
ren, but among many brethren ; hence creature life (see, 
also, E-ev. xii. 1-5) existed before the Word was begot- 
ten as the Son of God. Indications follow from Rev. 
xii. that the brethren called for by the text of Romans 
are found in man of Adam's race, and, hence, that the 
Son was begotten (see Lev. xxvii.) shortly before the 
creation of man of Adam's race (see, also. Diagram 5). 

Thus Israel the Messiah, through the body created 
for him that he might do the will of God, as the first- 
born, is the beginning of the creation of God, and Israel 
the Messiah, as the begotten Son of God, is also the 
first-born among many brethren. 

If Israel the Messiah was begotten as the Son of 
God before the creation of man of Adam's race, then 
his presence in the Egypt of the past as the Son of 
God (see Rev. xi. 3-8) becomes manifest (see, also. 
Diagram- 5) ; wherefore the words of the Lord unto 
Pharaoh (see verse 23), " Let my son go, that he may 
serve me," — from the allegorical stand-poi^it of the text, 



50 INDICATIONS OF THE BOOK OF EXODUS. 

— are susceptible of actual fulfilment; hence, when the 
Son of God shall thus come out of Egypt that he may 
serve the Lord, he will (see Diagram 5) very shortly 
thereafter, or very shortly after the creative days shall 
have come to an end, take up in his own Person the 
great subjugatory labors called for in Gen. i. 28. 

The context indicates that the circumcision of the 
j)ast races of men will be fulfilled in the circumcision 
that pertains to the Fourth age ; hence by the allegory 
(see verses 24-26, also 11, 21, 22) the stand-point may 
be placed in the Fourth age at or about the time of 
the exodus. From this stand-point the work pertain- 
ing to the exodus, both as simple history and as alle- 
gory, can be more clearly manifested. 

V. 1, 2. "And afterward Moses and Aaron went in, 
and told Pharaoh, Thus saith the Lord God of Israel, 
Let my people go, that they may hold a feast unto me 
in the wilderness. 

2. "And Pharaoh said. Who is the Lord, that I 
should obey his voice to let Israel go ? I know not the 
Lord, neither will I let Israel go.'' 

Pharaoh evidently shadows Lucifer, the angel Death 
(see XV. 20, 21 ; Rev. vi. 7, 8). This powerful being 
is united to the adversarial host, and he holds captive 
the people of the past ages of man in the dark valley 
of death. These people (see Diagram 5) dwell in the 
wilderness, and the command of the Lord is for them 
to hold a feast unto the Lord in the wilderness, where- 
by they will be released from their captivity and rise 
into renewed life. 

As, by the simple history of the text, Pharaoh ac- 



INDICATIONS OF THE BOOK OF EXODUS. 51 

knowledged not the Lord, and refused to let the people 
go, so Lucifer, the destroying Angel, acknowledges not 
the supremacy of the Lord (see Isa. xiv. 12-14), and 
will not let his captives go that they may serve the 
Lord. It must be kept in mind that the stand-point is 
now placed at or about the time of the exodus of the 
children of Israel from Egypt. 

VI. 1-8. " Then the Lord said unto Moses, Now 
shalt thou see what I will do to Pharaoh : for with a 
strong hand shall he let them go, and with a strong 
hand shall he drive them out of his land. 

2. ^' And God spake unto Moses, and said unto him, 
I am the Lord : 

3. "And I appeared unto Abraham, unto Isaac, and 
unto Jacob, by the name of God Almighty ; but by my 
name JEHOVAH was I not known to them. 

4. " And I have also established my covenant with 
them, to give them the land of Canaan, the land of 
their pilgrimage, wherein they were strangers. 

5. " And I have also heard the groaning of the chil- 
dren of Israel, whom the Egyptians keep in bondage ; 
and I have remembered my covenant. 

6. " Wherefore say unto the children of Israel, I am 
the Lord, and I will bring you out from under the bur- 
dens of the Egyptians, and I will rid you out of their 
bondage, and I will redeem you with a stretched out 
arm, and with great judgments : 

7. "And I will take you to me for a people, and I 
will be to you a God : and ye shall know that I am 
the Lord your God, which bringeth you out from under 
the burdens of the Egyptians. 



52 rNDICATIONS OF THE BOOK OF EXODUS. 

8. "And I will bring you in unto the land, concern- 
ing the which I did swear to give it to Abraham, to 
Isaac, and to Jacob ; and I will give it you for a heri- 
tage : I am the Lord." 

Through the bondage of the children of Israel to 
the Egyptians, as simple history, the bondage of the 
children of Israel as the father of nations is brought 
to notice (see Diagram 3). Wherefore as by the simple 
history the children of Israel shall be delivered from 
their Egyptian bondage, so shall the children of Israel 
the father of nations be delivered from the adverse 
power that holds them in bondage. 

The God that appeared unto Abraham, Isaac, and 
Jacob was known by the name of God Almighty ; where- 
fore indications arise (see Gen. xiv. 18-20; xvii. 1, 2) 
that the Fulfilling Power of the Infinite Majesty, the 
Third Person of the Trinity, was known to Abraham, 
to Isaac, and to Jacob, by the name of God Almighty. 

Now, however, in that the captives lying in the 
valley of the shadow of death are to be brought forth 
from that valley, the Second and Third Persons of the 
Trinity unite in the work, whereby God becomes mani- 
fest and known by the name JEHOVAH. This unity 
doubtless is shadowed by the unity of Moses and Aaron 
(see iv. 13-16). 

VII. 1-3. " And the Lord said unto Moses, See, I 
have made thee a god to Pharaoh ; and Aaron thy 
brother shall be thy prophet. 

2. "Thou shalt speak all that I command thee; and 
Aaron thy brother shall speak unto Pharaoh, that he 
send the children of Israel out of his land. 



INDICATIONS OF THE BOOK OF EXODUS. 53 

3. "And I will harden Pharaoh's heart, and multi- 
ply my signs and my wonders in the land of Egypt/' 

Thus, by the Lord's endowment — " I have made thee 
a god to Pharaoh" — Moses, from the simple historical 
stand-point, is clothed with more power than Pharaoh, 
both in the allegorical and in the simple history sense; 
hence a Power greater than Lucifer will loose the bands 
of Lucifer's captives. Pharaoh, clearly (see verse 3), is 
an instrumentality raised up through whom the power 
and supremacy of the Lord will be made manifest. 

VII. 4, 5. " But Pharaoh shall not hearken unto you, 
that I may lay my hand upon Egypt, and bring forth 
mine armies, and my people the children of Israel, out 
of the land of Egypt by great judgments. 

5. "And the Egyptians shall know that I am the 
Lord, when I stretch forth mine hand upon Egypt, and 
bring out the children of Israel from among them." 

In these verses indications are further given that the 
great adversarial hosts pertaining to the ages of man 
under the veil shall know that the Lord is God, and 
that the Lord's people pertaining to these ages shall be 
delivered from their hands, even though they are appar- 
ently overwhelmed by death. 

As simple history pertaining to the Fourth age, the 
judgments that came upon Pharaoh and the Egyptians 
become signs and wonders (see verse 3) in the eyes of 
all beholders, — whether such beholders be earthly or 
heavenly, — to stamp the immutability of the most high 
God. 

IX, 13-16. " And the Lord said unto Moses, Rise 
up early in the morning, and stand before Pharaoh, 



54 INDICATIONS OF THE BOOK OF EXODUS. 

and say unto him, Thus saith the Lord God of the 
Hebrews, Let my people go, that they may serve me. 

14. " For I will at this time send all my plagues 
upon thine heart, and upon thy servants, and upon thy 
people ; that thou mayest know that there is none like 
me in all the earth. 

15. " For now I will stretch out my hand, that I 
may smite thee and thy people with pestilence ; and 
thou shalt be cut off from the earth. 

16. " And in very deed for this cause have I raised 
thee up, for to shew in thee my power ; and that my 
name may be declared throughout all the earth.'' 

From these verses indications become evident that 
Pharaoh was raised up that through him the power of 
the Lord might be shown, and that the name of the 
Lord be declared throughout the earth. Why should 
Pharaoh have been raised up as an instrumentality for 
showing the power of the Lord? Why should his 
heart have been hardened that he would not let the 
children of Israel go? It was that the power and 
majesty of the Lord should be made manifest to the 
great host of evil which roamed throughout the earth, 
and which sought to overthrow every good thing. The 
command was given man in the beginning to subdue 
the earth and to have dominion over it; but the 
evidences of his failure became visible on every side ; 
yet through man in his fallen condition the power of 
God is made manifest that none be deceived by the 
Power of Evil in his apparent triumph. For four 
hundred years the Messiah, as the Seed of Abraham, 
to whom all things were promised and to whom all 
things were given, has been suffering affliction even to 



INDICATIONS OF THE BOOK OF EXODUS. 55 

its greatest depths ; afflictions whicH were poured upon 
him with an unsparing hand by the Adversary and his 
host of adherents, who, in their seeming triumph, 
thought to prevail. 

The plagues, therefore, that came upon Pharaoh, 
with scarcely a doubt, were for the purpose of showing 
to this host that, although the Seed had suffered more 
than fell to the lot of any man, the promise made to 
him was steadfast and. sure; and that the sufferings 
which he had experienced were no evidence of weakness, 
or indication of failure on the part of him who gave 
the promise. It seems fitting before the Seed the Son 
came out of the land of Egypt that a great manifesta- 
tion of power be made, that great rejoicing prevail, 
and also that, by the judgments which came upon 
Pharaoh and the Egyptians, the evil host could com- 
prehend the certainty of their overthrow when, in the 
last day, judgment shall have been rendered against 
them. Indications also follow from the calling of 
Pharaoh, that Lucifer, the angel Death, was raised up 
as an instrumentality for the final destruction of evil. 

It is stated, Deut. xxix. 2-4, " Ye have seen all that 
tiie Lord did before your eyes in the land of Egypt 
unto Pharaoh, and unto all his servants, and unto all 
his land ; 

" The great temptations which thine eyes have seen, 
the signs, and those great miracles : 

" Yet the Lord hath not given you a heart to per- 
ceive, and eyes to see, and ears to hear, unto this day." 
And by Psalm cvi. 7, "Our fathers understood not 
thy wonders in Egypt." If, therefore, Pharaoh was 
raised up that the power of God be made manifest 



56 IXDICATIOyS OF TEE BOOK OF EXODUS. 

and his name declared throughout the earth, and if the 
children of Israel understood not the wonders which 
were done in their midst and in their presence, of what 
avail were these wonders ? The indications point very 
clearly to the conclusion that they were manifest to 
Satan and his army, the great host which was cast out 
of heaven into the eaith (see Rev. xii. 9), and also to 
the great host (see Heb. ii. 14) which is under bondage 
to Satan throu2:h fear of death. 

In the great exhibitions of power given by the Lord 
before Pharaoh, three of them were duplicated by the 
magicians through enchantment, or probably by leger- 
demain, whereby the power of the Adversary is shad- 
owed. It will be noticed in regard to these three 
plagues that they pertain directly to the earth into 
which Satan was cast, — that is, the serpents, the rivers 
which became blood, and the frogs which came out 
from the waters, pertain directly to the earth. So, 
also, the lice may be directly connected with the earth, 
but the flies, the dust in the air, the locusts, the murrain, 
the darkness, and the hail pertain more to the heavens 
fi'om which Satan was cast, and to which he cannot 
return, and which he cannot command except it be 
given him for a purpose as expressed in Rev. xiii. 5. 
The indications are probable that the first four signs 
given Pharaoh shadow (see Ezek. xiv. 21, 22) the four 
sore judgments that shall come upon Jerusalem as the 
Four Ages of Man, three of which — viz., the destruction 
of the First race by volcanic eruption and earthquake 
(see Xum. xvi. 1—10), the destruction of the Second 
race by drought and famine (see Rev. viii. 8, 9), and 
the destruction of the Third race by the Deluge of 



INDICATIONS OF THE BOOK OF EXODUS. 57 

Noah (see Gen. vii. 17-20) — are all matters of the past, 
while the fourth may now be in the course of fulfil- 
ment. From this position the seven plagues that 
remain shadow the seven last plagues (see Rev. xv. 
1-7 ; vi, 7, 8) pertaining to the final epochs of the 
Fourth age. 

The power of the Adversary in the earth is made 
manifest in I. Kings xix. 11, 12 as follows : "And a 
great and strong wind rent the mountains, and brake 
in pieces the rocks before the Lord ; hut the Lord was 
not in the wind : and after the wind an earthquake ; 
hut the Lord was not in the earthquake : 

" And after the earthquake a fire ; hut the Lord was 
not in the fire : and after the fire a still small voice." 

If the Lord was not in the wind, and not in the 
earthquake, and not in the fire, it becomes evident that 
the Adversary must have produced them. This is the 
mount — evidently the earthy creature body — which can 
be touched (see Heb. xii. 18-21) by the power of the 
Adversary, and of his power who can doubt? since 
(Rev. xiii. 13, 14) " He doeth great wonders, so that he 
maketh fire come down from heaven on the earth in 
the sight of men, 

" And deceiveth them that dwell on the earth by the 
means of those miracles which he had power to do in 
the sight of the beast." 

X. 24-26. " And Pharaoh called unto Moses, and 
said. Go ye, serve the Lord ; only let your flocks and 
your herds be stayed : let your little ones also go with 
you. 

25. " And Moses said, Thou must give us also sac- 



58 INDICATIONS OF THE BOOK OF EXODUS. 

rifices and burnt offerings, that we may sacrifice unto 
the Lord our God. 

26. " Our cattle also shall go with us ; there shall 
not a hoof be left behind; for thereof must we take 
to serve the Lord our God ; and we know not with 
what we must serve the Lord, until we come thither." 

By verses 9-11 Pharaoh consented for the men of 
Israel to go and serve the Lord ; but the young, the 
sons and daughters, together with the flocks and herds, 
he withheld. Now, however, he consents for the little 
ones to go with Moses, but that the flocks and herds, 
shall remain. To this Moses will not listen, and he 
declares that not a hoof shall be left behind. 

If Pharaoh shadows Lucifer, then the simple history 
recorded above indicates that the destroying angel 
shall disgorge the spoils of many generations, young 
and old, sons and daughters, men and little ones ; and, 
more, that not a single hoof shall be left behind to 
mark a triumph for the spoiling Power. Truly, there- 
fore, the seed of Abraham shall be as the dust of the 
earth, as the sand that is by the sea-shore, and as the 
stars of heaven for multitude. 

XII. 1-6. " And the Lord spake unto Moses and 
Aaron in the land of Egypt, saying, 

2. " This month shall be unto you the beginning of 
months : it shall he the first month of the year to you. 

3. " Speak ye unto all the congregation of Israel, say- 
ing, In the tenth day of this month they shall take to 
them every man a lamb, according to the house of their 
fathers, a lamb for a house : 

4. " And if the household be too little for the lamb, 



Ex. xii. 1-6, ci 
DI 

THE LAMB 

The Son begotten. Beginning of Time or of Months. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah the Prince (see Dan. ix. 25). 

Tenth day of tbe mouth. Jesse the Seed of Jesse as the Messiah (see \i 
Fourteenth day of the month. The Messiah as Naboth slain (see I. Kia' 
Fifteenth day of the month. The Messiah manifest as Elisha, in whom I 



End of Time. 



dered as allegory. 
flAM 6. 

THE PASSOVER. 



1-5;. 

. 1-22). 

I. Kings xiii. 20-21) the dead revive. 



INDICATIONS OF THE BOOK OF EXODUS. 59 

let him and his neighbour next unto his house take it 
according to the number of the souls; every man ac- 
cording to his eating shall make your count for the lamb. 

5. " Your lamb shall be without blemish, a male of 
the first year : ye shall take it out from the sheep, or 
from the goats : 

6. " And ye shall keep it up until the fourteenth day 
of the same month : and the whole assembly of the 
congregation of Israel shall kill it in the evening." 

In Diagram 6, spaces a, a indicate the Four Ages of 
Man ; 6, h indicate the Four Ages by the land through 
which Abraham journeyed ; c, c indicate chief divi- 
sions of the Four Ages as months ; d, d indicate the 
Four Ages or Time as the Messianic year. The figures 
at /,/ indicate the years of the first three divisions or 
epochs of the Fourth age. 

The Fourth age is divided into six epochs, of which 
the third is the Messianic Epoch or month. In the 
beginning of this epoch the Messiah made his advent 
(see Gen. iii. 15, 16 ; xiv. 18-20; Dan. ix. 25) as the 
Son of man. Four hundred years after this advent 
(see Gen. xv. 13, 14; Acts vii. 15-36) the exodus of 
the children of Israel was on the eve of fulfilment as 
simple history pertaining to tlie Fourth age. This 
simple history, however, as allegory, shadows very great 
magnitudes, which, by the lifting of the veil, become 
traceable on every side. 

The stand-point of the iQxi is in the Messianic Epoch ; 
wherefore, by considering twelve of the chief epochs, 
into which time is divided, as twelve months, the ninth 
month coincides with the Messianic Epoch. As already 
indicated, the Messiah made his advent as the Son of 



60 INDICATIONS OF THE BOOK OF EXODUS. 

man in the beginning of this epoch or month, or upon 
the first day of this month. Upon the tenth day of 
the month, as simple history, a lamb of the first year, 
a male without blemish, shall be taken from the sheep, 
or from the goats, and shall be kept up four days. 

This lamb, that is without blemish, doubtless shadows 
(see St. John i. 29 ; Rev. v. 5-13) " the Lamb of God 
which taketh away the sins of the world." Where- 
fore as upon the tenth day of the month the lamb 
of the passover was made manifest, so, as shadow, 
the tenth day of the Messianic month points to the 
manifest presence of the Messiah (see Isa. xi. 1-5) as 
Jesse the branch of Jesse, and (see Rev. v. 5) as the 
Root of David, whose perfection marks him as being 
the Messiah ; hence, by the shadow (see Diagram 6), the 
tenth day of the Messianic month points to the year 
2690 of the Fourth age, at or about which time the 
Messiah as the Seed of Jesse was manifest as a presence 
(see, also, Isa. ix. 6, 7). 

By the simple history of the text (see verse 6) the 
lamb of the passover shall be killed in the evening of 
the fourteenth day of this month ; hence as this lamb 
shadows the Messiah, so, by the slaying thereof on 
the fourteenth day of the month, the slaying of the 
Messiah on the fourteenth day of the Messianic month 
is indicated. The fourteenth day of the Messianic 
month points to the year 2938 of the Fourth age, at 
or about which time (see I. Kings xxi. 1-22) the Mes- 
siah as Naboth the Jezreelite was slain, although not 
one fault or blemish was found in him by his bitterest 
enemies. 

The exodus of the children of Israel (see Num. 



INDICATIONS OF THE BOOK OF EXODUS. Ql 

xxxiii. .3-5) took place on the fifteenth day of the 
month; hence as the exodus of the children of Israel 
out of the land of Egypt shadows the exodus of the 
people of the past ages out from their land (see Dia- 
gram 6), so, inasmuch as they must be raised out of 
the valley of the shadow of death, the Messiah, who 
was slain as Naboth the Jezreelite, must come forth 
again from the dark valley. 

Therefore, as the exodus of the children of Israel, by 
the simple history, was upon the fifteenth day of the 
month, so the return of the Messiah from the dark 
valley, to which he was sent as Naboth the Jezreelite, 
is made manifest upon the fifteenth day of the Mes- 
sianic month ; for the fifteenth day of the Messianic 
month points to the year 3000 of the Fourth age, at or 
about which time the Messiah was physically manifest 
as Elisha the Prophet, whose works (see II. Kings v. 
1-14) were only paralleled (see I. Kings xvii. 1) by 
those of Elijah, and (see St. Luke v. 12, 13) by those 
of Jesus Christ the Messiah. 

If, therefore (see St. Luke vi. 44), " every tree is 
known by his own fruit," who can distinguish between 
these trees? for in the healing of the leper (see II. 
Kings V. 11) even Naaman was wroth because Elisha 
did not come out, and stand, and call on the name of 
the Lord his God. 

Through the wonders pertaining to the Messianic 
month, the lamb of the passover, as shadow, becomes 
identified with the Messiah ; hence, inasmuch as, by the 
simple history of the text (see verse 2), the month in 
which the exodus took place shall be the beginning of 
months, and as it shall be the first month of the year 

6 



62 INDICATIONS OF THE BOOK OF EXODUS. 

to the children of Israel, so, through it as shadow, the 
Messianic month indicates the beginning of months or 
the beginning of time as the Messianic year; hence 
the Messianic month, as shadow, points to the first 
month of the allegoric year (see Diagram 6, spaces d, c?), 
during which the Messiah fulfilled the commands of 
the Lord (see Gen. i. 28) for the subjugation of the 
earth, and of every living thing that moved upon it. 
Wherefore, in perfect harmony with what has gone 
before, as the Messiah made his advent as the Son of 
man in the beginning of the Messianic month, so, also, 
the Messiah made his advent in the beginning of time, 
or in the beginning of the Messianic year, as the Son of 
God, in the body (see Heb. x. 5-7; Ps. xl. 5-10) that 
was prepared for him, that he might do the will of God. 

Thus the lamb of the passover, as shadow, now be- 
comes identified with the labors of the Messiah in the 
Fourth age, but the labors of the Messiah as the Son 
of God (see Diagram 6) commence with the beginning 
of time. 

XII. 7-13. "And they shall take of the blood, and 
strike it on the two side posts and on the upper door 
post of the houses, wherein they shall eat it. 

8. " And they shall eat the flesh in that night, roast 
with fire, and unleavened bread ; and with bitter hei^hs 
they shall eat it. 

9. " Eat not of it raw, nor sodden at all with water, 
but roast with fire ; his head with his legs, and with the 
purtenance thereof. 

10. " And ye shall let nothing of it remain until the 
morning ; and that which remaineth of it until the 
morning ye shall burn with fire. 



INDICATIONS OF THE BOOK OF EXODUS. 63 

11. " And thus shall ye eat it ; with your loins girded, 
your shoes on your feet, and your staff in your hand ; 
and ye shall eat it in haste : it is the Lord's passover. 

12. " For I will pass through the land of Egypt this 
night, and will smite all the firstborn in the land of 
Egypt, both man and beast ; and against all the gods 
of Egypt I will execute judgment : I am the Lord. 

13. " And the blood shall be to you for a token upon 
the houses where ye are: and when I see the blood, I 
will pass over you, and the plague shall not be upon 
you to destroy you, when I smite the land of Egypt." 

In Diagram 7, spaces a, a indicate the Four Ages of 
Man ; 6, b indicate the Four Ages by the countries 
through which Abraham passed in his journey from 
Ur of the Chaldees to Canaan (see Gen. xii. 1-7), of 
which Canaan represents the earth in the Fourth age; 
c, c indicate the first Three Ages by the upper door-post 
and the two side-posts, and also the Fourth age with 
its six divisions ; e, e indicate the years of the six 
divisions of the Fourth age. 

The upper door-post shadows the First age, the two 
side-posts shadow Egypt as the Second and Third ages ; 
wherefore when, by the simple history of the text, the 
blood of the passover lamb shall be struck on the posts 
which pertain to the houses wherein the lamb was eaten, 
so the shadow and memorial is given that the blood of 
the Messiah will seal the Lord's host that pertains to 
the Egypt of the past, that they be not harmed when 
the Lord shall execute judgment (see Dan. vii. 1-12) 
against the gods of the Egypt of the past. 

In this light indications follow that the houses in 
which the lamb was eaten shadow the children (see 



64 INDICATIONS OF THE BOOK OF EXODUS. 

Ex. xii. 7-13, considered as allegory. 
DIAGKAM 7. 

THE BLOOD OF THE PASSOVER LAMB. 






M 



The Son begotten. Beginning of Time or of months. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



The earth in the Euphratic age. 



Creation of the Hiddekelic or Second race. (Second 

Adam.) 

Destruction of the Euphratic or First race. 



The earth in the Hiddekelic age. 



Creation of the Gihonic or Third race. (Third 
Adam.) 

Destruction of the Hiddekelic or Second race. 



The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. (Fourth Adam.) 

Antediluvian Epoch. 

Deluge of Xoah. Destniction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Son of man. 

The Messianic Epoch or month. The earth in the Pisonic age. 
Crucifixion and absolute death of the Messiah &a Jesns Christ. 

Judgmental Era. 
Thousand Years' Era. 

Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. Q^ 

xxxiv. 6, 7) upon whom the blood and iniquity of the 
past ages of man had been visited ; hence (see Diagram 
7) when the children — those of the Fourth age — shall 
partake of the Living Bread, which bread is the body 
of the Messiah, the Lamb of God, then the fathers 
also, the people of the past ages (see Job xiv. 19-22), 
through the children as temples and as priests, will 
become sealed with the blood of the Lamb who was 
slain (see Rev. v. 9, 10), that God's people, God's 
inheritance, might be redeemed by his blood out of 
every kindred, tongue, people, and nation. 

Thus, by the allegory the possibility of a general 
priesthood of man is brought to notice, and that through 
man of Adam's race, as a holy nation and a kingdom 
of priests (see xix. 5, 6), man will be a peculiar treas- 
ure to the Lord above all people pertaining to the 
earth ; hence the indication further follows (see xxix. 
32, 33) that, through man as a priesthood and as a 
nation of priests, the sealing of God's inheritance even 
to the uttermost possession (see Ps. ii. 6-8 ; Isa. xi. 
6-9) may be accomplished to the exclusion of every- 
thing that is hurtful ; hence again, from these positions 
the text also indicates that the overthrow and destruc- 
tion of Evil will be fulfilled in due time, and that the 
lamb of the passover shadows the Redeemer or the one 
who shed his blood that the penalty resting over man 
might be paid. 

By verse 9 the flesh of the passover lamb shall be 
roast with fire, thus indicating (see Rev. xx. 9) the bap- 
tism of fire which, finally, shall envelop all, but not 
destroy all, even as indicated in verse 13, " The plague 

shall not be upon you to destroy you, when I smite 
e 6* 



66 INDICATIONS OF THE BOOK OF EXODUS. 

the land of Egypt/' and, also (see Gen. xv. 17), by the 
smoking furnace and burning lamp that passed between 
the pieces that represented the Lord's inheritance (see, 
also, Zech. xiv. 12-21). 

The test by fire also seems imperatively called for in 
verse 9, " Eat not of it raw, nor sodden at all with 
water, but roast with fire," and again (verse 10), " Let 
nothing of it remain until the morning; and that which 
remaineth of it until the morning ye shall burn with 
fire," which still further indicates that when the body of 
the Saviour shall have fulfilled its high calling it shall 
be eaten no more. Therefore it follows that, in the final 
era of time, the last hope of the Evil Kingdom will 
be blotted out forever, and that no resurrection can 
ever restore the dead of that last dread day ; hence the 
subjugation of the Adversary will be complete, and the 
Tree of Life will never fall within his grasp that he 
should re-establish his kingdom through its regener- 
ating, life-giving power. 

XII. 14. "And this day shall be unto you for a 
memorial; and ye shall keep it a feast to the Lord 
throughout your generations : ye shall keep it a feast 
by an ordinance for ever." 

This memorial-day is the fourteenth day of the 
month, and (Lev. xxiii. 5) " In the fourteenth day of 
the first month at even is the Lord's passover ;" also 
(see Num. xxviii. 16), "And in the fourteenth day 
of the first month is the passover of the Lord ;" there- 
fore the passover was killed and eaten and preparation 
made for the exodus on the fourteenth day of the 
month. 

XII. 15-17. "Seven days shall ye eat unleavened 



INDICATIONS OF THE BOOK OF EXODUS, 67 

bread ; even the first day ye shall put away leaven out 
of your houses ; for whosoever eateth leavened bread 
from the first day until the seventh day, that soul shall 
be cut off from Israel. 

16. "And in the first day there shall he 2i holy con- 
vocation, and in the seventh day there shall be a holy 
convocation to you ; no manner of work shall be done 
in them, save that which every man must eat, that only 
may be done of you. 

17. "And ye shall observe the feast of unleavened 
bread ; for in this selfsame day have I brought your 
armies out of the land of Egypt : therefore shall ye 
observe this day in your generations by an ordinance 
for ever." 

By the text of Exodus the actual date of the com- 
mencement of the feast of unleavened bread seems 
under the veil, but where it is specially proclaimed as 
an ordinance, — which proclamation the text of Exodus 
calls for, — as given in Lev. xxiii. 6, 7, the feast of un- 
leavened bread is on the fifteenth day of the month, 
and it continues for seven days, the fifteenth day being 
a holy day. Also by Num. xxviii. 17, the limits of 
this feast are clearly defined as seven days from and 
including the fifteenth day of the month. The same 
books and chapters also establish the memorial day in 
which the passover was killed and eaten as the four- 
teenth day of the month ; therefore it follows that while 
the fourteenth day is a day of preparation and a feast 
day, the fifteenth also is a feast day, and in it shall be 
a holy convocation in which no work shall be done 
" save that which every man must eat, that only may 
be done of you." 



68 INDICATIONS OF THE BOOK OF EXODUS. 

The indication further follows from the text that the 
exodus of the children of Israel commenced with the 
fifteenth day of the month ; by which the return of 
those dwelling in the dark valley is shadowed forth ; 
for the Saviour did not pay the penalty of man's trans- 
gression until the close of the fourteenth day, that they 
should return from their bondage before the fifteenth. 
Moreover it is clearly stated (Num. xxxiii. 3), "And 
they departed from Rameses in the first month, on the 
fifteenth day of the first month ; on the morrow after 
the passover the children of Israel went out with a 
high hand in the sight of all the Egyptians," from 
which it becomes clear that the passover was killed and 
eaten on the fourteenth day of the first month, while 
the feast of unleavened bread, which was for seven 
days, commenced on the fifteenth. 

XII. 29-39. "And it came to pass, that at midnight 
the Lord smote all the firstborn in the land of Egypt, 
from the firstborn of Pharaoh that sat on his throne 
unto the firstborn of the captive that was in the dun- 
geon ; and all the firstborn of cattle. 

30. " And Pharaoh rose up in the night, he, and all 
his servants, and all the Egyptians ; and there was a 
great cry in Egypt : for there was not a house where 
there was not one dead. 

31. "And he called for Moses and Aaron by night, 
and said, Rise up, and get you forth from among my 
people, both ye and the children of Israel ; and go, 
serve the Lord, as ye have said. 

32. "Also take your flocks and your herds, as ye 
have said, and be gone ; and bless me also. 

33. "And the Egyptians were urgent upon the peo- 



INDICATIONS OF THE BOOK OF EXODUS. 69 

pie, that they might send them out of the land in haste ; 
for they said, We he all dead men, 

34. "And the people took their dough before it was 
leavened, their kneadingtroughs being bound up in 
their clothes upon their shoulders. 

35. "And the children of Israel did according to 
the word of Moses ; and they borrowed of the Egyp- 
tians jewels of silver, and jewels of gold, and rai- 
ment : 

36. "And the Lord gave the people favour in the 
sight of the Egyptians, so that they lent unto them 
such things as they required: and they spoiled the 
Egyptians. 

37. "And the children of Israel journeyed from 
Rameses to Succoth, about six hundred thousand on foot 
that were men, beside children. 

38. "And a mixed multitude went up also with 
them ; and flocks, and herds, even very much cattle. 

39. "And they baked unleavened cakes of the dough 
which they brought forth out of Egypt, for it was not 
leavened ; because they were thrust out of Egypt, and 
could not tarry, neither had they prepared for them- 
selves any victuals." 

By verses 29, 30 all the first-born in the land of 
Egypt were smitten with death, both of man and of 
cattle, but (see Num. iii. 11-13) the Lord's claim to all 
the first-born is positively set forth in the words, " All 
the firstborn are mine ; for on the day that I smote 
all the firstborn in the land of Egypt I hallowed 
unto me all the firstborn in Israel, both man and 
beast : mine they shall be : I am the Lord." If such 
be the case according to the Scriptures, then who can 



70 INDICATIONS OF THE BOOK OF EXODUS. 

gainsay it according to the Scriptures? more especially 
since Israel (see Gen. xxviii. 10-14; xxxv. 9-12) is 
the father of many nations, and in whom all families 
of the earth shall be blessed. 

By verses 31, 32 the children of Israel are almost 
driven out from the land of Egypt, the Egyptians 
being urgent upon them, and saying unto them, " Also 
take your flocks and your herds, as ye have said, and 
be gone ;" by which, as allegory, not only the children 
of Israel who dwelt in the Egypt of the past will come 
forth from their captivity in the dark valley, but that 
their flocks and herds will come forth also ; the Lord 
having said, " Mine they shall be : I am the Lord." 
If, however, the first-born of man and of beast, in 
their pertainings to the past ages, shall not reappear, 
then the Lord's claim would simply be the graceless 
grace that marks the head-stones of victorious graves. 
This position will not stand ; for (see Zech. iv. 6, 7 ; 
I. Cor. XV. 54, 55) Zerubbabel shall bring forth the 
head-stone with shoutings, crying, " Grace, grace unto 
it;" while the Lord's claim will empty every hold 
wherein the Lord's inheritance lies bound. Truly, 
grave, " Where is thy victory ?" 

By verses 37, 38 about six hundred thousand men 
of the children of Israel journeyed from Kameses to 
Succoth, beside the children, and the mixed multitude, 
and the flocks, and the herds. Through the simple 
history thus given, when taken as an allegory, the 
exodus or transmission of names, iniquity, blood, and 
characteristics of the creature world throughout the 
first Three Ages of Man is indicated, and their entry 
into the Pisonic or Fourth age pointed to. Inasmuch, 



INDICATIONS OF THE BOOK OF EXODUS. 71 

however, as Moses is prohibited from crossing over 
into the land of Canaan as the earth in the Pisonic 
age, — that is, the land of Canaan as after the Deluge, — 
so the allegoric stand-point of verses 37, 38 finds place 
in the overlap of the Gihonic and Pisonic ages, the 
same being indicated by the six hundred thousand men 
on foot ; for of this number one hundred thousand may 
be apportioned to each of the six semidivisions of 
these ages, in harmony with the allegorical pertaining 
of Moses; but the simple historical stand-point per- 
tains to the Pisonic or Fourth age in time subsequent 
to the Deluge of Noah. 

XII. 40, 41. "Now the sojourning of the children 
of Israel, who dwelt in Egypt, was four hundred and 
thirty years. 

41. "And it came to pass at the end of the four 
hundred and thirty years, even the selfsame day it 
came to pass, that all the hosts of the Lord went out 
from the land of Egypt." 

These four hundred and thirty years are accounted 
for as follows : from the advent of the Messiah the 
Prince (see Gen. xiv. 18) to the exodus (see Gen. xv. 
13), four hundred years ; from Abraham's departure 
from Haran (see Gen. xii. 4) to the advent of the 
Messiah the Prince, twenty-five years. Abraham, at 
the time of this advent (see Gen. xv. 4 ; Rom. iv. 
19-22) being about one hundred years old, thus leav- 
ing five years from the time of the promise given 
Abraham in Ur of the Chaldees (see Gen. xi. 27-32 ; 
xii. 1-5 ; XV. 7 ; xxi. 1-3) to his departure from Haran, 
thus making in all the four hundred and thirty called 
for by the text ; Abraham, in consequence, was seventy 



72 INDICATIONS OF THE BOOK OF EXODUS. 

years old when he received the great command to leave 
Ur of the Chaldees. 

At the end of the sojourn it is stated that "all the 
hosts of the Lord went out from the land of Egj^pt." 
Who were they ? Simply the loins, the progeny of 
Jacob, Abraham's grandson ? By no means ; for they 
are called hosts, not host. If they are hosts then the 
indication steals forth that the two bauds (see Gen. 
xxxii. 10) into which Jacob was divided are the hosts 
that came out from Egypt; for (see Gen. xlvi. 1-15) 
the Messiah as Jacob the Seed of Jacob went down 
into Egypt, sojourned there (see Deut. xxvi. 5), and 
became there a nation, " great, mighty, and populous." 

The Messiah as the Seed of Jacob, having become a 
multitude, now comes forth bearing with him the names 
of those who existed far beyond the day of the fourth 
Adam (see Diagrams 7, 8). These are the people (see 
iii. 13, 14) of whom Moses was in ignorance ; they 
are the people of the ages of man under the veil who 
worshipped their God under his great name " / amj^ 
These are the people of whom even Abraham was in 
ignorance, as stated in Isa. Ixiii. 16, " Doubtless thou 
art our Father, though Abraham be ignorant of us," 
and doubtless they are the substance brought forth by 
the Seed, as called for in Gen. xv. 14 ; while the 
children of Israel otherwise spoiled the Egyptians of 
their gold, their silver, and their raiment. 

The four hundred years of aflSiction, which God 
assured Abraham should befall his seed (see Acts vii. 
17-36), have now expired ; while the triumphal march 
of the children of Israel shows that the Messiah as the 
Seed of Abraham, although battle-worn, bruised, and 



INDICATIONS OF THE BOOK OF EXODUS. 73 

afflicted (see Isa. lii. 9-14), possesses the gate of his 
enemies. Truly was it said (Ps. cxiv. 1, 2), "When 
Israel went out of Egypt, the house of Jacob from a 
people of strange language ; Judah was his sanctuary, 
and Israel his dominion f^ for Israel the Seed of Jacob, 
who is called in the house of Judah, at this very time 
has dominion over Israel the House of Man ; and as 
the Subjugator rules over the thrones of the Adversaiy 
and his powerful ally Lucifer, the destroying angel. 
The simple history of the sojourning of the children 
of Israel, as allegory, shadows the bringing forth of 
the people from the Egypt of the past (see Digram 8). 

In Diagram 8, spaces a, a indicate the Four Ages of 
Man ; b, h indicate the Four Ages by the land shown 
Abraham (see Gen. xii. 1-7) ; c, c indicate eight di- 
visions in the Four Ages, and the apportionment of 
the four hundred and thirty years sojourning ; d^ d 
indicate time ; €, e indicate the Messianic year ; /, / 
indicate the years from the creation of the fourth Adam 
to the Deluge of Noah ; g^ g indicate the years of the 
First, Second, and Third ages of man. 

In the allegoric sense Egypt shadows both the Second 
and Third ages of man, which ages are divided in the 
midst thereof, thus giving rise to four semidivisious. 
The semidivisious of the Fourth age are divided into 
six minor divisions, the first of which is the epoch 
extending from the creation of the Fourth race to 
the Deluge of Noah, and hence corresponds with the 
overlap of the Third and Fourth ages. 

From the conditions expressed by the text, the so- 
journing of the children of Israel will, as allegory, ap- 
ply to the five divisions of time from the creation of the 
D 7 



74 INDICATIONS OF THE BOOK OF EXODUS, 

Mx. xii. 40, 41, considered as allegory. 
DIAGRAM 8. 

THE SOJOURNING OF THE CHILDREN OF ISRAEL. 







// / / 






4 sh ' 


I 




k-f^ /^ 






r< 5 . 






hkH^ 






ip/ r 






4N s/ 






/ / / tl 






/ / !/ 






k r 






/^ / / / ^ 






hUH^ 




I. 


/•i^/§^/ / 




il 


Mm J/ 




•si 




.1 




rl 1 ll f/tf 


K^ 


s 


1 1 1 1 




§ 


/ / h> 




<« 


M / / 










rb h 












M/ h "^ 






h / /n<2o 






/ / / // o/*" >• 






1 1 1 1 :h^ 






/ S- / / o K 

&7 /'/ 












/^/ / / 






/k/er/— y 






hi / 






/."-/*/ / 






/?/§/ / 






M/ / / 









The Son begotten. Beginning of Time or of months. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic or First age 
(see Gen. xv. 8-10). 



B.C. 23017. Creation of the Hiddekelic or Second 

race. (Second Adam.) 
B.C. 21414. Destruction of the Euphratic race. 



Dividing in the midst of the Hiddekelic or Second 

age. 



B.C. 13465. Creation of the Gihonic or Third race. 

(Third Adam.) 
B.C. 12098. Destruction of the Hiddekelic or Second 

race. 



Dividing in the midst of the Gihonic or Third age. 



B.C. 3897. Creation of the Pisonic or Fourth race. (Fourth Adam.) 

Antediluvian Epoch. 

B.C. 2241. Deluge of Noah. Destruotionof the Gihonic or Third race. 

Epoch of replenishment. 

Advent of the Messiah as the Son of man in the day of Abraham. 

Messianic Month or Epoch. 

Dividing of the Pisonic or Fourth age. Crucifixion, absolute 
death, and rcsurrectioa of the Messiah as Jesus Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 

End of Time. 



> V 4 •<) 



INDICATIONS OF THE BOOK OF EXODUS. 75 

Hiddekelic race to the Deluge; wherefore, inasmuch as 
the sojourning comprehended four hundred and thirty 
years, so let these years be apportioned to the five divi- 
sions of time thus indicated. 

By this apportionment (see Diagrams 8, 18) one hun- 
dred years pertain to each of the sem id i visions of the 
Second and Third ages, whereby the odd thirty years 
will pertain to a proportionate part of the first semi- 
division of the Fourth age. At the end of this pro- 
portionate part the people of Egypt as the Second and 
Third ages, and the overlapping portion of the Fourth, 
came out of this Egypt by the transmission of their 
names, iniquity, blood, and characteristics to the rem- 
nant that escaped the general destruction of the Deluge. 

If the people of these ages really had existence, and 
if the years of these ages are thus approximately set 
forth, then the proportion of the Second and Third 
ages to the proportionate part of the first half of the 
Fourth, or time from the creation of the Pisonic race 
to the Deluge, should be as four hundred years are to 
thirty years. 

The years of the Second age (see Diagram 8) are ten 
thousand nine hundred and nineteen, the years of the 
Third age are eleven thousand two hundred and twenty 
four; the sum of which is twenty-two thousand one 
hundred and forty- three ; therefore as 400 : 30 : : 
22143 : 1660, or to the years from the creation of the 
Fourth race to the Deluge of Noah. By the above 
proportion these years number one thousand six hun- 
dred and sixty, while by the direct chronology of the 
book of Genesis they number one thousand six hun- 
dred and fifty-six ; hence the closeness of the approxi- 



76 INDICATIONS OF THE BOOK OF EXODUS. 

mation strongly supports the indications set forth that 
the ages of man under the veil really had existence. The 
allegory, however, admits of other apportionments; for 
the sojourning and exodus may also be construed to 
indicate the transmission of the debt of the First and 
Second ages to the Third, in which case, by apportion- 
ing one hundred years each to the four seraidivisions 
of the First and Second ages, the thirty years that re- 
main would pertain to the overlap of the Second and 
Third ages (see small digits or numbers in Diagram 8, 
spaces c, c). 

The years of the First age from the creation of the 
Euphratic race (see Diagram 8, spaces g, g) are eight 
thousand three hundred and seventy-five ; the years of 
the Second age, as before, are ten thousand nine hun- 
dred and nineteen, the sum of which is nineteen thou- 
sand two hundred and ninety-four. Therefore, by 
proportion, as 400 : 30 : : 19294 : 1447, or the over- 
lapping years] of the Second and Third ages. These 
years as otherwise given aggregate, by approximation, 
one thousand three hundred and sixty-seven ; hence 
the approximations are confirmative of the indications 
as set forth. 

The allegory of the sojourning admits of still fur- 
ther apportionment ; for by it (see Diagram 9) the actual 
physical presence of the Messiah as the Son of man, and 
as the Redeemer, may be brought to notice in full har- 
mony with the preceding indications. 

In Diagram 9, spaces a, a indicate the Four Ages of 
Man ; 6, h indicate the Four Ages by the land through 
which Abraham passed in his journey from Ur of the 
Chaldees to Canaan ; c, c indicate longevity of the Four 



Ex. xii. 40, 41, considered as allegory. 
DIAGRAM 9. 

THE MESSIAH AS THE SON OF MAN AND AS THE 
REDEEMER. 



Creation of a body for the Word of God in and as 
the very beginning of the creation of God. 

First day.— Creation of light. Creation of the earthy. 



dau 



2^. day 



3^ day 



4f^ 



5?^ day 



C'.'f day 



Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. Beginning of Time. 

sISri^ca^sfouTinto the earth. } Pre-Euphratic Era. 
Creation of the Euphratic or First race. (First Adam.) 

Dividing in the midst of the Euphratic age (see Gen. 
XV. 7-10). 



Creation of the Hiddekelic or Second race. (Second 
Adam.) 

Destruction of the Euphratic or First race. 



Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. (Third Adam.) 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. (Fonrtli Adam.) 
Antediluvian Epoch. 

Delyge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen, ix. 1), 

Advent of the Messiah as the Son of man in the day of Abraham. 

Messianic Month or Epoch. 

Dividing of the Pisonic age. Crucifixion, absolute death, and 
resurrection of the Messiah as Jesns Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 



Approximate en<l of Time. 



"^ O, -0 «^ "\J 



77 



78 INDICATIOXS OF THE BOOK OF EXODUS. 

Ages as through the male ; d, d indicate apportionment 
of the four hundred and thirty years' sojourning to the 
Four Ages ; e, e indicate apportionment of the four 
hundred and thirty years' sojourning to four semi- 
divisions of the Four Ages ; /, / indicate time ; g, g 
indicate the Messianic year. 

The Messiah entered upon his labors in his great 
personalities as the Seed of Abraham, as the Son of 
man, and as the Redeemer, in the day of Abraham 
(see Gen. xiv. 18-20; St. John viii. 56-58; Gal. iii. 
16). The day of Abraham in which the Messiah thus 
made his advent (see page of Landmarks) was in the 
year B.C. 1827, or about eighteen hundred and sixty 
years before his crucifixion, absolute death, and resur- 
rection as Jesus Christ. 

When the Messiah thus became the Son of man he 
took upon himself the names and iniquity of the peo- 
ple which had been transmitted from the past ages, and 
hence these names were, from that time, " raised up 
among their brethren;" wherefore an exodus of names 
from the valley of the shadow of death in its pertain- 
ing to the Egypt of the past is indicated. In this 
light let four hundred years of the sojourning be ap- 
portioned to the four semidivisions from the dividing 
of the Hiddekelic age to the dividing of the Pisonic 
age, when, in harmony with the apportionments of 
Diagram 8, the odd thirty years will pertain to and in- 
dicate the years from the dividing of the Pisonic age 
to the time of the advent of the Messiah in the day of 
Abraham, or to the day of the exodus of the names 
of the brethren which were raised up from the valley 
of the shadow of death by the Messiah. 



INDICATIONS OF THE BOOK OF EXODUS. 79 

Now, the years of the Hiddekelic age, as through 
the male (see Diagram 9, spaces c, c), number tea thou- 
sand nine hundred and nineteen, one-half of which 
will be five thousand four hundred and fifty-nine ; the 
years of the Gihonic age number eleven thousand two 
hundred and twenty-four ; and one-half of the Pisonic 
age numbers three thousand nine hundred and thirty. 
The sum of these years is twenty thousand six hundred 
and thirteen ; wherefore, inasmuch as these years are 
shadowed by four hundred years of the sojourning, 
and as the odd thirty years shadow the epoch from the 
dividing of the Pisonic age to the advent of the Mes- 
siah as the Son of man in the day of Abraham, so, by 
proportion, as 400 : 30 : : 20613 : 1545, or to the 
years from the advent of the Messiah as the Son of 
man to the dividing of the Pisonic age. If, however, 
this period shall be redeemed, then (see Lev. xxvii. 9- 
13, 31) let the fifth part thereof be added thereto; 
wherefore, as Christ the Messiah came to redeem this 
land from its bondage, so let the redemptive fifth be 
added to the estimate already obtained, when the years 
from the advent of the Messiah as the Son of man in 
the day of Abraham to the dividing of the Pisonic age 
will be eighteen hundred and fifty-four as against the 
eighteen hundred and sixty otherwise given (see page 
of Landmarks). 

By the apportionment as thus given only a part of 
the land is brought into notice in connection with the 
redemptive labors of the Messiah, but inasmuch as the 
whole land must be considered, so let the four hundred 
years' sojourning be apportioned to the Four Ages of 
Man (see Diagram 9, spaces d^ d)j when the odd thirty 



80 INDICATIONS OF THE BOOK OF EXODUS. 

years will shadow the epoch from the end of the 
Pisonic age back to the general exodus of the chil- 
dren of Israel from their bondage in the valley of the 
shadow of death, which exodus took place shortly 
after the crucifixion, absolute death, and resurrection 
of the Messiah as Jesus Christ (see St. Matt, xxvii. 
50-53). 

The Euphratic age (see Diagram 9, spaces c, c) num- 
bers ten thousand four hundred and forty-nine years ; 
the Hiddekelic age numbers ten thousand nine hundred 
and nineteen years ; the Gihonic age numbers eleven 
thousand two hundred and twenty-four years ; and the 
Pisonic age numbers seven thousand eight hundred 
and sixty years ; the sum of which is forty thousand 
four hundred and fifty-two. Inasmuch, therefore, as 
four hundred years of the sojourn shadow the longevity 
of the Four Ages, and as the odd thirty shadow the 
epoch from the resurrection of the Messiah to the end 
of the Pisonic age, or to the end of time, so, by pro- 
portion, as 400 : 30 : : 40452 : 3033, or to time from 
the resurrection of the Messiah as Jesus Christ to the 
end of time. But if, as before, this land shall be 
redeemed, then (see Lev. xxvii. 9-13, 31) let the fifth 
part thereof be added to the estimate already obtained, 
when the years from the resurrection of the Messiah 
to the end of the Pisonic age, or to the end of time, 
will be three thousand six hundred and thirty-nine as 
against the three thousand nine hundred and thirty of 
the chronology of the book of Daniel. 

Thus the four hundred and thirty years* sojourn of 
the children of Israel relates to and bears upon the 
history of many hosts ; for many hosts lie hidden in 



INDICATIONS OF THE BOOK OF EXODUS. gl 

the vale from which exodus must be made that they be 
not lost to the Son's inheritance. 



XIII. 1, 2. "And the Lord spake unto Moses, say- 
ing, 

2. "Sanctify unto me all the firstborn, whatsoever 

openeth the womb among the children of Israel, both 
of man aud of beast: it is mine." 

This sanctification of the first-born seems to indicate 
the instrumentality of Pharaoh as a sign and wonder 
from the Lord of hosts in Israel. Pharaoh was raised 
up, and his heart was hardened, that the power of the 
Lord might be made manifest throughout all the earth ; 
from which the indication follows that great hosts 
other than men of Adam's race are present, for neither 
Pharaoh nor the children of Israel (see Ps. cvi. 7) un- 
derstood the wonders done in Egypt. The plagues 
which came upon Pharaoh, however, were not unjustly 
cast upon him, for they really were a consequent of his 
unity to the Kingdom of Evil ; therefore if, of the 
first-born, the little ones were not spared, because of 
existing sin, it follows that the adversarial hosts unto 
whom the sign was given cannot escape when the 
plagues shall come over them. Now, although, in the 
rendering of the sign, many of the smitten first-born 
were babes and little children, they will certainly be 
restored again ; and in Jerusalem (Zech. viii. 5), " The 
streets of the city shall be full of boys and girls play- 
ing in the streets thereof." 

The sanctifying of all the first-born, both of man 
and beast, points also to instrumentality on the part of 
the creature world that reaches throughout the Four 
/ 



82 INDICATIONS OF THE BOOK OF EXODUS. 

Ages of MaD, and, further, that the sanctification of 
the creature, whether man or beast, seals them as holy 
unto the Lord. 

XIII. 11, 12. "And it shall be when the Lord 
shall bring thee into the land of the Canaanites, as he 
sware unto thee and to thy fathers, and shall give it thee, 

12. " That thou shalt set apart unto the Lord all 
that openeth the matrix, and every firstling that cora- 
eth of a beast which thou hast ; the male shall be the 
Lord's.'^ 

Figuratively, when the children of Israel enter into 
the promised land, — that is, the land of Canaan as the 
earth in the Fourth age, — the Adversary will be driven 
out from before them ; and therefore, who can dis- 
tinguish between the Israelites as the progeny of Jacob 
and any other class of the Lord's people, that they 
should thus set apart their first-born unto the Lord ? 
The text carries with it the indication that the first- 
born of Pharaoh also will be included, where it is stated 
(verses 14-16), "And it shall be when thy son asketh 
thee in time to come, saying. What is this ? that tliou 
shalt say unto him. By strength of hand the Lord 
brought us out from Egypt, from the house of bondage : 

" And it came to pass, when Pharaoh wouhl hardly 
let us go, that the Lord slew all the firstborn in the 
land of Egypt, both the firstborn of man, and the 
firstborn of beast : therefore I sacrifice to the Lord all 
that openeth the matrix, being males ; but all the first- 
born of my children I redeem. 

"And it shall be for a token upon thine hand, and 
for frontlets between thine eyes : for by strength of 
hand the Lord brought us forth out of Egypt." 



INDICATIONS OF THE BOOK OF EXODUS. 33 

It is clearly evident that the great strength exhibited 
by the Lord was not in his overthrow of the man Pha- 
raoh, but, rather, that it was in the overthrow of the 
Adversary; the history of which is brought to light 
through the simj^le history of Pharaoh ; therefore 
when, in the future, the song of Zion shall be sung, 
Pharaoh himself can sing, " I sacrificed my firstborn 
to the Lord when he delivered me out of the house of 
bondage; and it shall be for a token upon his hand, 
and for a frontlet between his eyes." The object of the 
blindness which came upon Pharaoh is indicated by Paul 
when he says (Rom. xi. 25), *' For I would not, brethren, 
that ye should be ignorant of this mystery, lest ye 
should be wise in your own conceits, that blindness in 
part is happened to Israel" [Israel, by the change of 
name from Jacob, representing many nations], *' until 
the fulness of the Gentiles be come in ;" by which the 
general instrumentality of man in the labors of Zion 
becomes manifest. The sacrifice of the first-born (see 
verses 1, 2) sanctifies them unto the Lord, and if sanc- 
tified unto the Lord, then, whether man or beast, such 
sanctification must be considered after the death of the 
sacrifice (see xxix. 32, 33), lest oblivion be the result 
of such sanctification. 

XIY. 1-18. "And the Lord spake unto Moses, 
saying, 

2. " Speak unto the children of Israel, that they 
turn and encamp before Pi-hahiroth, between Migdol 
and the sea, over against Baal-zephon : before it shall 
ye encamp by the sea. 

3. " For Pharaoh will say of the children of Israel, 



84 INDICATIONS OF THE BOOK OF EXODUS. 

They are entangled in the land, the wilderness hath 
shut them in. 

4. " And I will harden Pharaoh's heart, that he 
shall follow after them ; and I will be honoured upon 
Pharaoh, and upon all his host; that the Egyptians 
may know that I am the Lord. And they did so. 

5. "And it was told the king of Egypt that the 
people fled : and the heart of Pharaoh and of his 
servants was turned against the people, and they said, 
"Why have we done this, that we have let Israel go 
from serving us ? 

6. " And he made ready his chariot, and took liis 
people with him : 

7. " And he took six hundred chosen chariots, and 
all the chariots of Egypt, and captains over every one 
of them. 

8. ^' And the Lord hardened the heart of Pharaoh 
king of Egypt, and he pursued after the children of 
Israel : and the children of Israel went out with a high 
hand. 

9. " But the Egyptians pursued after them, all the 
horses and chariots of Pharaoh, and his horsemen, and 
his army, and overtook them encamping by the sea, 
beside Pi-hahiroth, before Baal-zephon. 

10. " And when Pharaoh drew nigh, the children 
of Israel lifted up their eyes, and, behold, the Egyp- 
tians marched after them ; and they were sore afraid : 
and the children of Israel cried out unto the Lord. 

11. " And they said unto Moses, Because there were 
no graves in Egypt, hast thou taken us away to die in 
the wilderness? wherefore hast thou dealt thus with 
us, to carry us forth out of Egypt ? 



INDICATIONS OF THE BOOK OF EXODUS. 85 

12. " Js not this the word that we did tell thee in 
Egypt, saying, Let us alone, that we may serve the 
Egyptians ? For it had been better for us to serve 
the Egyptians, than that we should die in the wilder- 
ness. 

13. " And Moses said unto the people, Fear ye not, 
stand still, and see the salvation of the Lord, which 
he will shew to you to day : for the Egyptians whom 
ye have seen to day, ye shall see them again no more 
for ever. 

14. '^ The Lord shall fight for you, and ye shall hold 
your peace. 

15. ^^And the Lord said unto Moses, Wherefore 
criest thou unto me ? speak unto the children of Israel, 
that they go forward : 

16. " But lift thou up thy rod, and stretch out thine 
hand over the sea, and divide it : and the children of 
Israel shall go on dry ground through the midst of 
the sea. 

17. "And I, behold, I will harden the hearts of the 
Egyptians, and they shall follow them : and I will get 
me honour upon Pharaoh, and upon all his host, upon 
his chariots, and upon his horsemen. 

18. "And the Egyptians shall know that I am the 
Lord, when I have gotten me honour upon Pharaoh, 
upon his chariots, and upon his horsemen.^' 

In Diagram 10, spaces a, a indicate the Four Ages of 
Man ; 6, h indicate the land shown Abraham, of which 
Canaan shadows the earth in the Fourth age ; c, c 
indicate the apportionment of the six hundred chosen 
chariots ; (?, d indicate time ; e, e indicate the pertain- 
ing of Israel as a father of many nations. 



86 INDICATIONS OF THE BOOK OF EXODUS. 

Ex. XIV., considered as allegory. 
DIAGRAM 10. 

PHARAOH PURSUES THE ISRAELITES. 



CCi 



Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic or First age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic or Second age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic or Third age. 



Creation of the Pisonic or Fourth race. 
Allegorical stand-point of the text. 
Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 

ii^ Advent of the Messiah as the Son of man in the day of Abraham. 
n Simple historical stand-point of the text. 
7^ Messianic Epoch. 

Dividing of the Pisonic age. Crucifixion, absolute death, and resur- 
rection of the Messiah as Jesus Christ. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



nti «» o ■« 



INDICATIONS OF THE BOOK OF EXODUS. 87 

By the allegory of the sojourning of the children of 
Israel (see Diagrams 8, 9) the people of the past ages 
of man, or the people of the three ages of man under 
the veil, were, through the transmission of iniquity, 
blood, and characteristics, brought out from thence into 
the Fourth age, — that is, into the overlap of the Gi- 
honic and Pisonic ages ; hence while the simple histori- 
cal stand-point of the test is in the Messianic Epoch, 
or in time subsequent to the Deluge of Noah, the 
allegorical stand-point is in the overlap of the Gihonic 
and Pisonic ages (see Diagram 10). 

Pharaoh shadows Lucifer, the angel Death ; where- 
fore, inasmuch as, by the simple history, Pharaoh said 
of the children of Israel, " They are entangled in the 
land, the wilderness hath shut them in,'' and as he 
shall follow after them, so by this history as shadow, 
from the allegorical stand-point of the i^xi, Lucifer 
will say of the people, "They are entangled in the land, 
the wilderness hath shut them in," and he shall follow 
after them ; for in the overlap of the Gihonic and 
Pisonic ages (see Gen. vi., vii.) the people became very 
transgressive, and the clouds of the overwhelming 
Deluge were lowering over their heads ; hence Luci- 
fer will pursue them as fiercely at this time as he 
pursued them in the past ages, and will further say 
(see verse 5), " Why have we let Israel go ?'' In this 
light the six hundred chosen chariots (see Diagram 10, 
spaces c, c) shadow the six semidivisions of the three 
ages of man under the veil, to which the Israelites — - 
through Jacob as a father of many nations — pertain 
even as the six hundred thousand footmen (see Num. 
xi. 21) shadow the same. 



88 INDICATIONS OF THE BOOK OF EXODUS. 

These chariots not only shadow epochs of the past, 
but they point to the transgressive condition of the 
people through which Lucifer, or Pharaoh, claims 
them as his bondmen. Accordingly, as by the simple 
history, Pharaoh, the Egyptians (see verse 9), pur- 
sued after the children of Israel, and overtook them 
encamped by the sea, before Pi-hahiroth, before Baal- 
zephon, so, by this history as allegory, the pursuit of 
the children of Israel by Lucifer and his host through- 
out the first three ages of man is indicated, and that 
the camp of Israel is near the mouth of the river 
Gihon, which mingles with the waters of the river 
Euphrates, the river of the north (see meanings of Pi- 
hahiroth and Baal-zephon). 

When the children of Israel beheld the Egyptian 
host (see verses 10, 11) they w^ere sore afraid, and they 
said unto Moses, "Because there were no graves in 
Egypt, hast thou taken us away to die in the wilder- 
ness ?" for, as allegory, unless a redeemer arise Lucifer 
will surely prevail against the transgressor ; hence the 
epoch in which the people now stand is as barren of a 
subjugator as were the three ages preceding it. 

By verses 13, 14, Moses said unto the people, " Fear 
ye not, stand still, and see the salvation of the Lord, 
which he will shew to you to day,'' and also, " The 
Lord shall fight for you, and ye shall hold your peace ;" 
hence the deliverance of the people will come from the 
Lord, and the Lord himself will be the Redeemer of 
the people and the Subjugator of Lucifer. 

The command is given (see verse 15) that the chil- 
dren of Israel go forward, by which the lapsing of 
years is indicated. By verse 16 Moses shall lift up his 



INDICATIONS OF THE BOOK OF EXODUS. 89 

rod, and stretch out his hand over the sea, and divide 
it ; and the children of Israel shall go on dry ground 
through the midst of the sea. This verse, as allegory, 
points to the passage of the children of Israel — those 
pertaining to the past ages of man — through the valley 
of the shadow of death. 

Verses 17, 18, as allegory, indicate the overwhelming 
of Lucifer, and of all his host, in the valley of the 
shadow of death, through which (see Rev. xx. 7-10) 
they shall know (see verse 18) that the Lord is God. 

XIV. 19, 20. " And the Angel of God, which 
went before the camp of Israel, removed and went 
behind them ; and the pillar of the cloud went from 
before their face, and stood behind them : 

20. '^ And it came between the camp of the Egyp- 
tians and the camp of Israel ; and it was a cloud and 
darkness to them, but it gave light by night to these : so 
that the one came not near the other all the night." 

The cloud thus coming between the camp of the 
Egyptians and the camp of Israel shadows conditions 
pertaining to the two armies, for (see Isa. ix. 1, 2) 
light may shine upon them that dwell in the land of 
the shadow of death, while, as for Lucifer and his host 
(see Isa. viii. 22), " They shall look unto the earth ; 
and behold trouble and darkness, dimness of anguish ; 
and they shall be driven to darkness." 

XIV. 21,22. '^ And Moses stretched out his hand 
over the sea : and the Lord caused the sea to go bach 
by a strong east wind all that night, and made the sea 
dry land, and the waters were divided. 

22. " And the children of Israel went into the midst 
of the sea upon the dry ground : and the waters were 

8* 



90 INDICATIONS OF THE BOOK OF EXODUS. 

a wall unto them on their right hand, and on their 
left." 

By the records given in Gen. i., God created the 
heaven and the earth; he established light, and he 
instituted motion ; he brought forth the sun, moon, 
and stars, and bid them to their places ; he clothed the 
earth with verdure, and he created animal life ; there- 
fore, be these records truth or fiction, they invest their 
God with absolute command over all forms of matter, 
and over all essences, be they material or spiritual. If 
the records are truth, then this position must be 
accorded as truth ; if the records are fiction, then this 
position must be accorded as fiction ; but if the position 
be not accorded either as truth or as fiction, then no 
elucidation can follow, for God must be accorded God 
as called for by the text, be the text truth or fiction. 

By the text, therefore, the God which created the 
heaven, the earth, and the sea, commanded the sea and 
the wind, and a passage was opened in the midst of it, 
through which the children of Israel passed dry shod, 
and with a wall of water on either hand. 

The immutability of God's counsel otherwise, as 
witnessed in the government of the inanimate creature, 
makes the statement of the text almost incredible, 
almost beyond belief, for the fixedness of his revealed 
laws is visible on every side; yet it is clear that the 
power which creates must rule and be supreme, or 
automatism, not conception, would become the ruling 
principle of development. These great exhibitions of 
power were given by the Most High as signs and 
wonders to the hosts which fell before man was brought 
forth ; and therefore the necessity is not absolute that 



INDICATIONS OF THE BOOK OF EXODUS. 9I 

man should understand them, or the causes thereof, in 
their fuhiess; but, on the contrary, a veil was thrown 
over the work to screen it from his eyes, from which 
the indication follows that natural laws may exist 
whereby even the sea may be parted and a passage 
opened in the midst of it, even as already indicated by 
the separation of aggregate matter into the detached 
masses forming the great Astral System. 

Of the two great Powers brought to notice, one, the 
Righteous, advances, produces, or projects itself, as it 
were, in straight lines, whereby the strength and beauty 
of progress is traceable ; but the other, the Evil one, 
although apparently starting from the same base, and 
apparently governed by a ruling principle of par- 
allelism as established through the entering in of the 
First Covenant, almost insensibly commences to di- 
verge, and describes the beautiful, the graceful, yet 
delusive curve of the parabola, thus bearing with it, 
to a house of destruction, thousands of victims filled 
with mistaken joy. 

The plagues that came upon Pharaoh form a portion 
of the burden of the Fourth age, through which the 
power and majesty of the Most High are made man- 
ifest to all hosts, that they may turn from death to 
life ; for by the fall of Pharaoh the overthrow of the 
Evil Element is almost unquestionably prefigured. 

The waters of the sea having been parted (see verses 
21, 22), the children of Israel entered therein, with a 
wall of water on either hand, by which, as allegory, 
the dwelling of the host of Israel in the land of the 
shadow of death is indicated. The history of the 
exodus, however, points to the deliverance of this 



92 INDICATIONS OF THE BOOK OF EXODUS. 

people from their captivity (see verse 14) through the 
Lord, who shall fight their battles for them. 

Xiy. 23-25. "And the Egyptians pursued, and 
went in after them to the midst of the sea, even all 
Pharaoh's horses, his chariots, and his horsemen. 

24. "And it came to pass, that in the morning 
watch the Lord looked unto the host of the Egyptians 
through the pillar of fire and of the cloud, and troubled 
the host of the Egyptians. 

25. "And took off their chariot wheels, that they 
drave them heavily : so that the Egyptians said, Let us 
flee from the face of Israel ; for the Lord fighteth for 
them against the Egyptians." 

In Diagram 11, spaces a, a indicate the Four Ages of 
Man ; h, b indicate the Four Ages by the land through 
which Abraham passed in his journey from Ur of the 
Chaldees to Canaan ; c, c indicate the Four Ages as four 
days ; c?, d indicate the Four Ages as four days divided 
into evenings and mornings ; e, e indicate the Four Ages 
as four days divided into their eight watches; /, /in- 
dicate time; g^ g indicate pertaining of Israel as the 
father of many nations. 

In Diagram 1 1 the Four Ages are represented as four 
days (see, also, Diagrams 2, 3). The scriptural day 
commences at sundown, or about six o'clock in the 
evening, and is divided into two chief divisions of 
twelve hours each, even as the Four Ages are divided 
in the midst thereof (see Gen. xv. 7-10). The semi- 
divisions of the day are divided into four watches of 
three hours each ; wherefore the three hours from sun- 
down, or from the sixth hour until the ninth hour, con- 
stitute the first watch ; the hours from nine to twelve, 



INDICATIONS OF THE BOOK OF EXODUS. 93 



>.^ 



•^ 



Ex. xiv., considered as allegory. 
DIAGRAM 11. 

THE MORNING WATCH. 



« ^ ». >( «. 



K5i 



*<v *v « -Q i >J i 



Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 

The morning watch. 

The Euphratic age divided in the midst thereof 
(see Gen. xv. 7-10). 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The morning watch. 

The Hiddekelic age divided in the midst thereof. 



Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The morning watch. 

The Gihonic age divided in the midst thereof. 



Creation of the Pisonic or Fourth race. 
Allegorical stand-poiut of the text. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man in the day of Abraham. 

Messianic Epoch. Morning watch. The righteous Naboth slain. 

Advent of the Messiah as Elisha. Overthrow of Lucifer. 
Dividing of the Pisonic age. Crucifixion, absolute death, and 

resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 

Final overthrow of Lucifer. 

End of Time. 



94 INDICATIONS OF THE BOOK OF EXODUS. 

midnight, constitute the second watch ; the hours 
from midnight until three o'clock constitute the third 
watch ; and the hours from three o'clock until six 
constitute the fourth or morning watch. In con- 
tinuation, the hours from six o'clock until nine, from 
nine until twelve, noon, from noon until three, and 
from three until six, constitute the first, second, 
third, and fourth watches of the remaining half of 
the day. 

In the allegorical apportionment of these watches to 
the Four Ages (see Diagram 11, spaces c, c; e, e) the 
morning watch culminates at the dividings in the 
midst thereof; from which the indication arises (see 
verses 24, 25) that great disaster befell the earth at or 
about the time of these divisions. 

By Gen. i. 5, 8, the evening and the morning were 
the first creative day, and the evening and the morning 
were the second creative day ; wherefore (see Diagram 
11, spaces dy d) let the Four Ages be divided into their 
evenings and mornings, when it will be seen that the 
morning of one age overlaps the evening of the suc- 
ceeding age, from which the indication follows that 
(see verses 24, 25) great tribulation came upon the 
earth at or about the time of these overlaps, and that, 
from the simple historical stand-point of the text, the 
overthrow of Pharaoh and the Egyptians shadows his- 
tory pertaining to the confusion of the adversarial 
host in the overlap of the Gihonic and Pisonic ages, 
and, also, to the history which culminated so disas- 
trously in the great Deluge of Noah, but by which 
Lucifer became powerless in the land of the shadow 
of death. Moreover, in the allegoric sense, the final 



INDICATIONS OF THE BOOK OF EXODUS. 95 

overthrow of Lucifer is indicated as fulfilling at or 
about the end of the Pisonic age. 

XIY. 26-28. "And the Lord said unto Moses, 
Stretch out thine hand over the sea, that the waters 
may come again upon the Egyptians, upon their chariots, 
and upon their horsemen. 

27. " And Moses stretched forth his hand over the 
sea, and the sea returned to his strength when the 
morning appeared ; and the Egyptians fled against it ; 
and the Lord overthrew the Egyptians in the midst 
of the sea. 

28. "And the waters returned, and covered the 
chariots, and the horsemen, and all the host of Pharaoh 
that came into the sea after them ; there remained not 
so much as one of them." 

Thus, through the destruction of Pharaoh and the 
Egyptians, the overthrow of Lucifer and his host, and 
their descent into the land of the shadow of death, is 
indicated; and, hence, as not one man remained of 
Pharaoh's host that went down into the sea, so the 
complete overthrow of the Evil Kingdom is indicated 
through this history as allegory. 

XIV. 29-31. "But the children of Israel walked 
upon dry land in the midst of the sea ; and the waters 
were a wall unto them on their right hand, and on their 
left. 

30. " Thus the Lord saved Israel that day out of 
the hand of the Egyptians ; and Israel saw the Egyp- 
tians dead upon the sea shore. 

31. " And Israel saw that great work which the 
Lord did upon the Egyptians : and the people feared the 
Lord, and believed the Lord, and his servant Moses." 



96 IXDICATIOyS OF THE BOOK OF EXODUS. 

By these verses, as allegory, the people of the past 
ages of man that lay in the land of the shadow of 
death came up out of that land ; which condition was 
realized when their names, iniquity, blood, and char- 
acteristics were transmitted through the Delus^e of 
Noah into the Pisonic age. 

XV. 1. " Then sang Moses and the children of Israel 
this song unto the Lord, and spake, saying, I will sing 

unto the Lord, for he hath triumphed gloriously: the 
horse and his rider hath he thrown into the sea." 

The song of Moses and the children of Israel takes 
up the grand theme of the overthrow of Lucifer the 
angel Death (see Rev. vi. 7, 8). As, therefore, Pharaoh 
and his horse perished in the midst of the sea, so will 
Death, and the horse upon which he rides, be cast into 
the sea and perish (see Diagram 11). 

The horse upon which Death rides (see Rev. vi. 8) 
is the Pale horse or the Fourth race of men (Adam's) ; 
hence the overwhelming of the Fourth race, or the 
casting of the Pale horse into the sea, brings with it 
the sure destruction of Death. Were this not so, — 
that is, should the Fourth race be destroyed and Death 
go free, — then the Law would lack in equity. Inas- 
much, however (see Isa. xi. 4), as the Law does not 
lack in equity, all hosts must come under its rulings; 
wherefore, through the Law, Death also, the last enemy 
(see I. Cor. xv. 26), as prefigured by the overthrow of 
Pharaoh, will be destroyed ; and if destroyed then (see 
Ezek. xxviii. 18, 19) never again will he, as Death, rise 
into existence, and hence the triumph of the Lord is, 
and ever will be, most glorious. 



INDICATIONS OF THE BOOK OF EXODUS. 97 

XV. 2. " The Lord is my strength and song, and 
he is become my salvation : he is my God, and I will 
prepare him a habitation ; my father's God, and I will 
exalt him." 

Thus, although the Fourth race of men shall be de- 
stroyed through the ruling of the Law, yet, through 
the Lord (see xiv. 14), who fights and wins the great 
battle of life, the people are redeemed from death, and 
the Lord is become the God of their salvation. Pre- 
pare ye, therefore, a habitation for the Living Bread, 
that, through regeneration, the God of life may dwell 
within you ; prepare ye a habitation for the Living 
Bread, that (see I. Cor. xv. 54) the corruptible may put 
on incorruption, that mortality may put on immortality, 
and that Death be swallowed up in victory. 

XV. 3-8. "The Lord is a man of war: the Lord 
is his name. 

4. " Pharaoh's chariots and his host hath he cast 
into the sea : his chosen captains also are drowned in 
the Red sea. 

5. " The depths have covered them : they sank into 
the bottom as a stone. 

6. " Thy right hand, O Lord, is become glorious in 
power : thy right hand, O Lord, hath dashed in pieces 
the enemy. 

7. " And in the greatness of thine excellency thou 
hast overthrown them that rose up against thee : thou 
sentest forth thy wrath, which consumed them as stubble. 

8. " And with the blast of thy nostrils the waters were 
gathered together, the floods stood upright as a heap, 
and the depths were congealed in the heart of the sea." 

The right hand of the Lord (see Ps. ex. ; Ixxxix. 
^ g 9 



98 INDICATIONS OF THE BOOK OF EXODUS. 

34-36 ; cxxxii. 11 ; St. Luke xx. 41-44) is the Word of 
God as the begotten Son of God, and as the Son of man. 
The Son of God made his advent as the Son of man (see 
Gen. xiv., xv. ; St. John viii. 54-56) in the day of 
Abraham, at and from which time he, for four hundred 
years (see Gen. xv. 13, 14; Isa. lii. 11-15), suffered 
excessive affliction, but from which he came forth (see 
Gen. xxii. 15-18) possessed of the gate of his enemies. 

The song of Moses and the children of Israel, as 
shadow, evidently takes cognizance of these wonderful 
labors of the Messiah, whereby the failure of the adver- 
sarial host in their demonstrations against the Messiah 
are made manifest ; for Satan, notwithstanding his bitter 
persecution, could not point to one misstep on the part 
of the Messiah through which Lucifer could hold him 
captive in the dark valley of death. As, therefore, the 
children of Israel came through the waters of the Red 
Sea in safety, so the Messiah passed through the Deluge, 
and came forth from the land of the shadow of death 
bearing with him countless names pertaining to the past 
ages of man, the spoils which Lucifer deemed securely 
sealed to himself. 

XV. 9, 10. " The enemy said, I will pursue, I will 
overtake, I will divide the spoil ; my lust shall be sat- 
isfied upon them ; I will draw my sword, my hand shall 
destroy them. 

10. " Thou didst blow with thy wind, the sea covered 
them : they sank as lead in the mighty waters." 

Thus Lucifer, not satisfied with the exhibitions of 
power given by the Almighty, thought still to prevail 
against the Messiah, or, at least, to secure a partial 
triumph for himself through a division of the spoils. 



INDICATIONS OF THE BOOK OF EXODUS. 99 

The Messiah, however (see T. Kings xxi. 3-6), will give 
up no part of his inheritance; hence the names he 
bears with him will never revert to Lucifer that Lucifer 
should confirm their everlasting captivity. 

XV. 11-13. "Who is like unto thee, O Lord, 
among the gods? who is like thee, glorious in holi- 
ness, fearful in praises, doing wonders ? 

12. " Thou stretchedst out thy right hand, the earth 
swallowed them. 

13. " Thou in thy mercy hast led forth the people 
which thou hast redeemed : thou hast guided them in 
thy strength unto thy holy habitation.'' 

The holy habitation of the Lord (see Col. i. 13-18 ; 
Eev. iii. 14 ; St. John vi. 47-58 ; Heb. x. 5-7) doubt- 
less is the body that was prepared for the Messiah in 
and as the very beginning of the creation of God, and 
which body became the Living Bread when, later, the 
Word of God as the Messiah invested it with life. 
Unto this holy habitation, therefore, — even though the 
earth (see verse 12) swallow up the natural body, — the 
spirit of man is and will be guided, and, from the simple 
historical stand-point, as the text clearly indicates, al- 
ready has been guided unto it through the strength of 
the Messiah, and of the Lord who goes before him. 
Being guided unto the holy habitation, however, is not 
all ; for (see St. Mark xiv. 22 ; St. John vi. 53, 54) the 
body of the Messiah must be eaten that eternal life may 
ensue. 

In this light indications follow that those guided 
unto the holy habitation of the Lord became redeemed 
through the eating thereof, or otherwise, through the 
eating of the Living Bread that came down from 



100 INDICATIONS OF THE BOOK OF EXODUS. 

heaven, and that, through the eating, the redeemed 
will grow unto a holy temple in the Lord (see Eph. 
ii. 20-22). 

The ministration of this Bread (see Gen. xiv. 18-20; 
Deut. xxxiii. 8, 9; Ps. ex. 4; Heb. vii. 14-17; St. 
Mark xiv. 22) is cared for by the priesthood of Mel- 
chizedek, the Fulfilling Power of the Infinite Majesty ; 
hence the overthrow of Lucifer and the release of his 
captives is made sure. If such be not the case, whence 
arises (see verse 1) the glorious triumph of the Lord ? 
or who is the man Pharaoh that he should measure his 
streno-th with the streno^th of the Lord, that the Lord 
should glory in his overthrow ? The man Pharaoh is 
simply as nothing in the hand of the Lord; hence the 
simple history clustering around Pharaoh is parable 
and dark saying, the same indication being evidently 
set forth in Psalm Ixxviii. 

XV. 14-19. " The people shall hear, and be afraid : 
sorrow shall take hold on the inhabitants of Palestina. 

15. ^^Then the dukes of Edom shall be amazed; 
the mighty men of Moab, trembling shall take hold 
upon them ; all the inhabitants of Canaan shall melt 
away. 

16. "Fear and dread shall fall upon them; by the 
greatness of thine arm they shall be as still as a stone ; 
till thy people pass over, O Lord, till the people pass 
over, which thou hast purchased. 

17. " Thou shalt bring them in, and plant them in 
the mountain of thine inheritance, in the place, O Lord, 
which thou hast made for thee to dwell in ; in the sanct- 
uary, O Lord, which thy hands have established. 

18. '^ The Lord shall reign for ever and ever. 



Ex. XV. 1-1 



THE SONG OF MOSE.' 






7^ day -^ 
i^daj 
C^ day 



Creation of a body for the Word of God as the ve 
Creation of light. Creation of the earth. 

Creation of the firmament. 

Creation of vegetation. 

Creation of sun, moon, and stars. 

Creation of fishes and fowl. 



I 



Creation of cattle, creeping thing, and beast of th 

The Word is begotten as the Son of God by investing with life th' 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Deluge of Noah. Destruction of the Gihonic or 1 

Advent of the Messiah as the Redeemer of man. 
The Messiah descends into and returns from the ' 
Crucifixion, absolute death, and resurrection of t 
Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



<*^ 6^ 9 < <* -Xj 



considered as allegory. 
IGRAM 12. 

ND THE CHILDREN OF ISRAEL. 

eginning of the creation of God. 



j-th. 

y that was created in and as the very beginning of the creation of God. 



CO 

B 

'< 
o 



i race. 

. of the shadow of death. 

lessiah as Jesus Christ. Dividing of the Pisonic age. 



INDICATIONS OF THE BOOK OF EXODUS. IQl 

19. "For the horse of Pharaoh went in with his 
chariots and with his horsemen into the sea, and the 
Lord brought again the waters of the sea upon them ; 
but the children of Israel went on dry land in the 
midst of the sea/' 

In Diagram 12, spaces a, a indicate the Four Ages of 
Man ; 6, b indicate the Four Ages by the four cardinal 
])oints of the compass ; c, c indicate the Four Ages by 
the land through which Abraham passed (see Gen. xii. 
1—7) ; dy d indicate chief divisions in the grand epoch 
extending from the beginning of the creation down 
to the end of time, and also the pertainings of the 
fifteen dukes of Esau (see Gen. xxxvi. 15-19), or, 
otherwise, Edom, to these divisions ; e, e indicate the 
pertainings of the eleven dukes of Esau (see Gen. 
xxxvi. 40-43, or, otherwise, Edom, to the first eleven 
chief divisions from the beginning of the creation ;/,/ 
indicate time ; g, g indicate pertaining of Palestina. 

In and as the very beginning of the creation of God 
(see Col. i. 13-18 ; Rev. iii. 14), a body (see Diagram 
12) was created for the Word of God that in it (see 
Heb. X. 5-7 ; Ps. xl. 6-8) the AYord of God might do 
the will of God. Through the Word of God this 
body — which is a creature — has the pre-eminence in 
all things, and hence it is perfect and unblemishable 
as a created element. After the creation of the body 
for the Word of God the earthy (see Gen. i. 1) was 
created. The earthy, however, is good but not perfect, 
in that the first-mentioned body has the pre-eminence 
in all things ; hence the earthy is blemishable. 

Thus in the beginning two conditions of creature 
existence, independent of each other, are brought to 

9^ 



102 INDICATIONS OF THE BOOK OF EXODUS. 

notice ; one of which, as a created element, is endowed 
with perfection, while the other is not so endowed. 

From the indications thus set forth the perfect body 
that was prepared for the Word of God, that he might 
do the will of God, became (see verse 13) the holy 
habitation of the Lord. Wherefore, when the Word 
of God invested with life the body that had been 
created for the Word in the beginning (see Diagram 
12), then, in this new experience or advent, the 
Word of God became and was begotten as the Son of 
God. 

The Word of God as the Son of God is now clothed 
upon with a created body which, through investment 
of the Word, has the pre-eminence in all things ; hence 
no power exists that can approach it for harm, or add 
to its excellence, other than that of Almighty God. 

The body of man of Adam^s race (see Gen. ii. 7) 
was formed out of the dust of the ground, and hence 
(see I. Cor. xv. 47) is of the earth, earthy. This 
earthy body (see I. Cor. xv. 46) is the first or natural 
body of man, and in it (see I. Cor. xv. 45) man was 
made a living soul ; but (see I. Cor. xv. 44) there is a 
spiritual body as well as a natural body. The spiritual 
body, however, is greater than the natural or earthy 
body, — for the natural body is raised a spiritual body, — 
hence indications become manifest that the spiritual 
body raised up pertains to the body created in the 
beginning for the Word of God that, in it, he might 
do the will of God ; this body having the pre-eminence 
in all things. 

In this light (see I. Cor. xv. 45) the first man Adam, 
who in the day of his creation was made a living soul, 



INDICATIONS OF THE BOOK OF EXODUS. 103 

became a quickening spirit through his redemption, 
whereby (see verse 17) he was led, regenerated, or born 
into the holy habitation of the Lord ; born into the 
sanctuary of the Lord ; born into the body that was 
created for the Lord as the Word of God ; born into 
the dwelling of the Lord. This dwelling or habitation 
evidently is the Tree of Life, and the Lord established 
it in the beginning as a suitable habitation for the 
creature world ; hence, truly (see I. Cor. xv. 47), the 
first man is of the earth, earthy ; but the second man 
is the Lord from heaven. 

By verse 13 the Lord led forth the people whom he 
had redeemed. Who were the people thus led forth ? 
They were (see Diagram 12, spaces 6, 6) the people of 
the past ages of man. How could the people that lay 
in the valley of the shadow of death be led forth ? 
They are led forth through the transmission of their 
names, iniquity, blood, and characteristics to the chil- 
dren of the fourth generation or age, in harmony with 
the great Law of Iniquity as given in xxxiv. 6, 7. Of 
what advantage to the people of the past is the leading 
forth thus indicated ? The advantage lies in the possi- 
bility of their redemption. How can they be redeemed ? 
They can be redeemed through the transmission of their 
iniquity, blood, and characteristics to the Messiah when, 
as the Son of man, and as the Redeemer of man, he 
takes upon himself (see Diagram 9) the flesh of sinful 
man ; for the iniquity is transmitted through the flesh 
from the fathers to the children. 

At the time of the exodus of the children of Israel 
from Egypt, the Messiah was physically manifest as 
the Son of man ; hence, by the laws that govern the 



104 INDICATIONS OF THE BOOK OF EXODUS. 

transmission of iniquity, the people of the past ages 
were led unto the holy habitation of the Lord, and 
their names were raised up again among their brethrea 
through the strength of the Lord when he came forth 
into the world as the Son of man. 

Is it any wonder, therefore (see Diagram 12), that 
" people shall hear, and be afraid," and that " sorrow 
shall take hold on the inhabitants of Palestina'' ? for 
the people of Palestina are not only man of Adam's 
race, but the whole host of evil dwells therein ; the 
host that strove against the creature, and thought to 
have held it captive forever. Is it any wonder that 
the dukes of Edom shall be amazed (see Diagram 12, 
spaces d, d) when, in the final era of time, the Lord 
shall smite the Egyptians, and when all the people of 
Canaan shall melt away ? 

As, therefore (see verse 19), " the horse of Pharaoh 
went in with his chariots and with his horsemen into 
the sea, and the Lord brought again the waters of the 
sea upon them," so the complete overthrow of the ad- 
versarial host is shadowed ; and as " the children of 
Israel went on dry land in the midst of the sea," so 
their return from the valley of the shadow of death is 
indicated. 

Of the two counts of the dukes of Edom (see Gen. 
xxxvi.), one gives fifteen and the other gives eleven. 
Therefore let the fifteen dukes (see Diagram 12) be 
apportioned to fifteen chief divisions of the grand 
epoch from the beginning of the creation down to the 
end of time. Let them be apportioned according to 
the order given in the text of Genesis, commencing 
with Eliphaz and ending with Korah, when it will be 



INDICATIONS OF THE BOOK OF EXODUS. 105 

found that, here and there, the meanings of the proper 
names thus pertaining to these divisions become land- 
marks in the establishment of the accuracy of the di- 
visions. Accordingly, Eliphaz (see Diagram 12, spaces 
d, d) pertains to the creative days, and Eliphaz is 
defined to mean " the endeavor of God ;" by which 
creative labor is indicated. 

Teman pertains to the first portion of the Pre-Eu- 
phratic era, and is defined to mean ^' perfect.^' In the 
beginning of this era the Word of God was begotten 
as the Son of God that he might do the will of God ; 
hence perfection is called for in Teman as shadow. 

Omar pertains to the second portion of the Pre-Eu- 
phratic era, and is defined to mean " he that speaks, or 
bitter f^ hence, inasmuch as in this era Satan made war 
against the begotten Son, and as he, together with his 
angels, was cast into the earth, so the bitter enemy of 
the Son is called for in Omar as shadow. 

Zepho pertains to the portion of the Euphratic age 
that witnessed the creation of man of Adam's race as 
a subjugatory element, and that witnessed the entering 
in of the Law for the government of all hosts ; where- 
fore, inasmuch as Zepho is defined to mean ^' that sees 
and observes, that expects or covers," so the Law, with 
its ordination to life, and its ministration of death, sees 
and observes, expects a life or covers with death. 

Kenaz pertains to the last portion of the Euphratic 
age, and is defined to mean " this nest, this lamenta- 
tion ;" hence, in harmony with which, the Euphratic 
race was swept away because of their transgression, 
and, through the Law, death covered them ; hence, 
again, the lamentation. 



106 INDICATIONS OF THE BOOK OF EXODUS. 

Korah pertains to the first portion of the Hiddekelic 
age, the portion (see Diagram 12) that overlaps the 
North or Euphratic age. Korath is defined to mean 
"bald, frozen, icy." Inasmuch, therefore, as Korah 
overlaps into the North or Euphratic age, so an indica- 
tion arises that Korah also means " bald, frozen, icy," 
and hence that, as shadow, it overlaps the ice-bound 
regions of the north, or, otherwise, that the Euphratic 
and Hiddekelic ages overlap in Kenaz and Korah. 

Gatam pertains to the last portion of the Hiddekelic 
age, and is defined to mean " their lowing." Lowing 
(see Job vi. 5) doubtless signifies lamentation j where- 
fore the lowing or lamentation indicated by Gatam 
points to the destruction of the Hiddekelic race, even 
as the lamentation of Kenaz pointed to the destruction 
of the Euphratic race. 

Amalek pertains to the first portion of the Gihonic 
age. In the beginning of this age the Gihonic race 
was created ; hence, as Amalek is defined to mean " a 
people that licks up," so the transgression of this people 
is indicated. The Gihonic race was destroyed in the 
Deluge of Noah. 

Shammah pertains to the second division of the 
Pisonic age, or to the division immediately succeeding 
the Antediluvian epoch. Shammah is defined to mean 
" loss, desolation, astonishment ;" wherefore these con- 
ditions find place immediately after the destructive 
Deluge. 

Jeush pertains to the fourth division of the Pisonic 
age, and is defined to mean " he that is devoured." 
The fourth division of the Pisonic age (see Diagram 
12) corresponds with the Judgmental era; hence the 



INDICATIONS OF THE BOOK OF EXODUS. 107 

overthrow of Satan, King of Evil, points to the one 
who, in this era, shall be devoured. 

Jaalam pertains to the fifth division of the Pisonic 
age, and is defined to mean " who is hidden." The 
fifth division of the Pisonic age corresponds with the 
Thousand Years' era, during which the Messiah reigns, 
with his saints, a thousand years ; hence, inasmuch as 
Satan is bound during these years, so he is the one who 
is hidden during this epoch. 

Korah (the second) pertains to the sixth division of 
the Pisonic age. The sixth division of this age cor- 
responds with the Era of Destruction, while the Era 
of Destruction brings with it the end of time. As 
before, Korah doubtless means " bald, frozen, icy." In 
this light, therefore, let the Four Ages of Man be con- 
formed to the four walls of the great city Jerusalem ; 
the Euphratic age (see Sketch A) constituting the north 
wall, the Hiddekelic age con- sketch a. 

stituting the east wall, the /^on-^ waii 

Gihonic age constituting the ^ 
south wall, and the Pisonic ^ 
age constituting the west wall, t^ 
when, by the conformity thus ^ 
established, both the Korah | 
of the Hiddekelic and the 
Korah of the Pisonic ages 
overlap the Euphratic age as 
the north, whereby the harmony of the apportionment 
of the fifteen dukes of Edom to the chief divisions 
called for by the allegory is further confirmed. 

By the second count the dukes of Edom are eleven 
in number, .as given byname. These eleven dukes, 



4 

i 


Euphratic Jf^e 


1 


.Jerujalem 

the 
^reat city 


Ciihonu ^fs 



Jouth WalL 



108 INDICATIONS OF THE BOOK OF EXODUS. 

with great probability (see Gen. xxxvi. 31-43) pertain 
to the chief divisions, as ah-eady given, from the 
beginning of the creation unto that epoch of the Pisonic 
age in which kings really did reign over Israel. In 
this light (see Diagram 12 at e, e) the eleven dukes just 
fill the eleven divisions from the beginning of the 
creation down to the Messianic epoch, in which the 
Messiah was manifest as the Son of man, and during 
which, by the simple history, kings commenced to reign 
over Israel. 

Well, therefore (see verse 15), may the dukes of 
Edom be amazed at the wonderful labors of the Mes- 
siah as he releases the captives from the land to which 
they, as shadow, pertain. Thus the two counts of the 
dukes of Edom harmonize, and, by the harmony, two 
witnesses are made manifest confirmatory of the actual 
existence, as history, of the Four Ages of Man, and 
their chief divisions. 

XY. 20, 21. "And Miriam the prophetess, the 
sister of Aaron, took a timbrel in her hand ; and all 
the women went out after her with timbrels and with 
dances. 

21. " And Miriam answered them. Sing ye to the 
Lord, for he hath triumphed gloriously : the horse and 
his rider hath he thrown into the sea.'^ 

Here Miriam also reiterates the song in which the 
Lord triumphed gloriously. The Lord's glorious tri- 
umph is not the overthrow of the man Pharaoh simply, 
and the bringing forth from Egypt of the mere prog- 
eny of Jacob, but it is the triumph of the Messiah 
over all his enemies, whereby (see Gen. xv. 13, 14; 
xxii. 15-18) he, the Messiah, came forth from Egypt 



INDICATIONS OF THE BOOK OF EXODUS. 109 

possessed of the gate of his enemies; for Lucifer is 
overthrown, and Satan is powerless before him. 

If man is to be delivered from bondage, then the 
captor of man (see II. Tim. ii. 26) must be brought to 
the light ; not merely the one who, for the moment, 
and who, through circumstance, reigns over his neigh- 
bor, as Pharaoh, but the one which crept into Eden 
and bound man to his kingdom. He is the enemy that 
rose up against God, he is the one whom God over- 
threw, and, doubtless, he is the one of whose downfall 
Moses and the children of Israel sing in their song of 
thanksgiving and joy. 

XV. 22. " So Moses brought Israel from the Red 
sea, and they went out into the wilderness of Shur ; 
and they went three days in the wilderness, and found 
no water." 

The three days' journey of the children of Israel 
into the wilderness (see Diagrams 3, 13) indicates the 
Three Ages of Man which are under the veil. By their 
journey indication is also given that the history of the 
children of Israel in the wilderness (see Ps. Ixxviii.) is 
allegory pertaining to these ages, although it may still 
retain bearings upon the Fourth independent of the 
simple history of the Fourth. 

XV. 23-26. " And when they came to Marah, they 
could not drink of the waters of Marah, for they were 
bitter : therefore the name of it was called Marah. 

24. " And the people murmured against Moses, say- 
ing, What shall we drink ? 

25. ^^ And he cried unto the Lord ; and the Lord 
shewed him a tree, which when he had cast into the 
waters, the waters were made sweet : there he made for 

10 



110 INDICATIONS OF THE BOOK OF EXODUS. 

them a statute and an ordinance, and there he proved 
them, 

26. "And said, If thou wilt diligently hearken to 
the voice of the Lord thy God, and wilt do that which 
is right in his sight, and wilt give ear to his com- 
mandments, and keep all his statutes, I will put none 
of these diseases upon thee, which I have brought 
upon the Egyptians : for I am the Lord that healeth 
thee." 

The three days' journey into the wilderness, as already 
indicated (see Diagram 13), takes history back to the 
beginning of the First Age of Man. The tree which 
the Lord showed unto Moses indicates the Tree of Life 
(see, also. Rev. ii. 1-7), while the statute and ordi- 
nance which the Lord made indicates the Tree of the 
Knowledge of Good and Evil, or the entering in of 
the Law (see Gen. ii. 15-17). As the allegory now 
stands, the begotten Son, the Man for whom a body 
was prepared (see Diagram 12), is among the hosts of 
Israel ; therefore he, and all hosts that pertain to and 
are present in the Pre-Euphratic era, come under the 
rulings of the statute and ordinance of the Lord as set 
forth and shadowed by the text, and as indicated by 
the charges given in the garden of Eden. By these 
statutes and ordinances, or by the Law, man is proved ; 
and, therefore, by the text, the One who was begotten 
as the Son of God and man of Adam's race, both were 
proved (see Deut. xxxiii. 8, 9) in Eden even as both 
were proved at the waters of Marah. Of the two, 
man of Adam's race failed completely; and, in con- 
sequence, he is overwhelmed with all the plagues that 
came upon the Egyptians ; the manifest fulfilment of 



INDICATIONS OF THE BOOK OF EXODUS, m 

Ex. XV. 22-26, considered as allegory. 
DIAGEAM 13. 

THE CHILDREN OF ISRAEL AT THE WATERS OF MARAH. 




^ The Son begotten. Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 

Marah as shadow. The entering in of the Law 
(see Diagram 12). 

First Grand Division of Time. 



Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Second Grand Division of Time. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Third Grand Division of Time. 



Creation of the Pisonic or Fourth race. 
Allegorical stand-point. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Advent of the Messiah as the Redeemer of man. 
Exodus of the children of Israel. Simple histori- 
cal stand-point. 

Fourth Grand Division of Time. Crucifixion, absolute death 
and resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



•* V 



112 INDICATIONS OF THE BOOK OF EXODUS. 

which is seen in the afflictions that are general to the 
creature world. ■ 

In Diagram 13, spaces a, a indicate the Four Ages 
of Man ; b, b indicate the first three ages as the wilder- 
ness ; c, c indicate the first three ages by the three days' 
journey into the wilderness ; c?, d indicate time ; e, e 
indicate pertaining of Israel (see Gen. xxxv. 9-12) as 
a father of nations. 

The three days' journey into the wilderness, as alle- 
gory (see Diagram 13, spaces c, c), carries the stand- 
point of the text towards the beginning of the Euphratic 
or First age. Marah, therefore, pertains to the Eu- 
phratic age. The waters of Marah were bitter, and 
(see verse 23) because they were bitter the name of it 
was called Marah. By reference to Diagram 12, Omar 
also pertains to the beginning of the Euphratic age, and 
Omar is defined to mean " he that speaks, or bitter ;" 
hence by Marah and Omar the same general stand-point 
is indicated. From this position the indication follows 
that the bitter waters point to or shadow the transgres- 
sive element that existed in the beginning of time, and 
that sought to make all things bitter ; hence the peo- 
ple's cry " What shall we drink ?" 

In the epoch represented by Omar sin existed, but 
(see Kom. v. 13) sin was not imputed to the trans- 
gressor ; for there was no law. With the creation of 
man of Adam's race, however (see Rom. v. 14 ; Gal. 
iii. 19), the Law entered for the government of all 
hosts. This Law (see Diagrams 12, 13) is shadowed by 
Zepho, which is defined to mean " that sees or ob- 
serves," "that expects or covers;" hence the Law 
becomes judge. 



INDICATIONS OF THE BOOK OF EXODUS. II3 

The indication is manifest that the entering in of the 
Law creates, as it were, a new starting-point for all in- 
telligences ; which is further indicated (see verse 25) by 
the tree which the Lord showed Moses, and which 
Moses cast into the waters, whereby they were made 
sweet, — that is, existing or accumulated transgression 
was not imputed to the transgressor. This tree (see 
Gen. ii. 9 ; also charge to the people of the Euphratic 
age, Rev. ii. 1-7) doubtless points to the Tree of Life, 
the body created for the Word of God in and as the 
beginning of the creation of God. 

That the Law entered at this time is indicated by 
the statute and ordinance (see verse 25) which the Lord 
made, and hence by the statute and ordinance, or by 
the Law, all hosts will be proved, heavenly (see Deut. 
xxxiii. 8, 9) as well as earthly. If, therefore, from 
this time (see verse 26) people shall keep all the Lord's 
commandments and statutes, then no power can touch 
them for harm ; but if they fail, then sin will be im- 
puted and the transgressor will come under the penalty 
of the Law. 

XV. 27. "And they came to Elim, where were 
twelve wells of water, and threescore and ten palm 
trees : and they encamped there by the waters." 

In Diagram 14, spaces a, a indicate the Four Ages of 

Man ; 6, 6 indicate (see Num. xxxiii. 9, 10) the journey 

of the children of Israel from Marah back to the Red 

Sea ; c, c indicate the apportionment of the threescore 

and ten palm-trees according to the Decade System of 

Chronology ; c?, d indicate the apportionment of the 

twelve wells of water to twelve chief divisions of time ; 

6, e indicate time ; /, / allegorical pertaining of Moses. 
h 10* 



114 INDICATIONS OF THE BOOK OF EXODUS. 



Ex. XV. 27, considered as allegory. 
DIAGRAM 14. 

THE TWELVE WELLS OF WATER AND THE THREESCORE 
AND TEN PALM-TREES. 



yj yt 



kf' 



The S(m begotten. Beginning of Time. 
Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 
Marah as shadow (see Diagram 13). 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 



Elim as shadow (see Gen. xv. 8; xxix.1-10: Ezek. 
xlvii. 1-10 : Rev. xxii. 1, 2). The twelve wells of 
water at Elim. 



Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



, Creation of the Pisonic or Fourth race. 
Allegorical stand-point. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. is. 1). 

Advent of the Messiah as the Son of man in the day of Abraham. 
Simple historical stand-point. 

Dividing in the midst of the Pisonic age. Crucifixion, absolute 
death, and resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 

End of Time. 



a *<5 o \» 



INDICATIONS OF THE BOOK OF EXODUS. 115 

On their return from Marah (see Diagram 14) the 
children of Israel came to Elim, where were twelve 
wells of water and threescore and ten palm-trees, and 
they encamped there. Elim is defined to mean " the 
rams," " the strong ;" the Hiddekelic age (see Dan. 
viii. 1-21) is shadowed by the kings of Media and 
Persia; the kings of Media and Persia are shadowed 
by a ram with two horns ; a portion of the land to be 
inherited by Abraham (see Gen. xv. 7-10) is shadowed 
by a ram also ; hence the indication arises that, in the 
allegoric sense, Elim pertains to the Hiddekelic or 
Second age (see, also, Dan. ii. 36-40). 

The Hiddekelic age (see Gen. ii. 14) is indicated by 
the east; the east (see Gen. xxix. 1-10; Neh. xii. 31- 
37; Ezek. xlvii. 1-10; Rev. xxii. 1, 2) is identified 
with the flow of water that brings life " whitherso- 
ever the rivers shall come ;" hence, again, by the twelve 
wells of water at Elim the pertaining of Elim to the 
Hiddekelic age, as shadow, is further indicated. 

By apportionment, the twelve wells of water (see 
Diagram 14) memorialize the Messianic year (see Di- 
agram 6) or the twelve chief divisions of time. As, 
therefore, the people of these twelve divisions of time 
shall gather together in the east (see Gen. xxix. 1-10), 
so this gathering together is indicated by the tjvelve 
wells that find place at Elim. 

The apportionment of the twelve wells is further 
confirmed by the harmonious apportionment of the 
threescore and ten palm-trees according to the Decade 
System of Chronology, whereby a ten is found for each 
of the first seven semidivisions of the Four Ages. 
From this position the threescore and ten palm-trees 



11^ INDICATIONS OF THE BOOK OF EXODUS. 

point to the seventy years' desolation of Jerusalem (see 
Dan. ix. 2), which extend from the fall of the first 
man of the Euphratic race until the Saviour Jesus 
Christ (see Diagram 12) shall rise from the dead ; at 
which time he will come into his kingdom, and Jeru- 
salem will be desolate no more. 

Now, although the Saviour came into his kingdom 
when he rose from the dead, and bore with him at that 
time the souls of the redeemed to his celestial abode, 
it does not follow that the statute and ordinance which 
the Lord enacted in the garden of Eden were made 
void thereby. They cannot be made void, for they 
are the embodiment of the First Covenant, and, by 
the First Covenant, judgment will, finally, be rendered 
against the unbelieving; hence the pestilences, famines, 
devastations, and ills developing with the growth of 
years are so many evidences of the vitality of the 
Divine command, and of the increasing activity of its 
fulfilment as long as transgression shall exist. 

The children of Israel left Elim (see Num. xxxiii. 
11) and came to the Red Sea ; wherefore the simple his- 
torical stand-point is brought down to the Red Sea ; 
but the allegorical stand-point is brought down to the 
Deluge of Noah, or into the overlap of the Gihonic 
and Bisonic ages. 

XVI. 1-4. "And they took their journey from 
Elim, and all the congregation of the children of Israel 
came unto the wilderness of Sin, which is between 
Elim and Sinai, on the fifteenth day of the second 
month after their departing out of the land of Egypt. 

2. " And the whole congregation of the children of 



INDICATIONS OF THE BOOK OF EXODUS. 117 

Israel murmured against Moses and Aaron in the 
wilderness : 

3. ^'And the children of Israel said unto them, 
Would to God we had died by the hand of the Lord 
in the land of Egypt, when we sat by the flesh pots, 
and when we did eat bread to the full ; for ye have 
brought us forth into this wilderness, to kill this whole 
assembly with hunger. 

4. " Then said the Lord unto Moses, Behold, I will 
rain bread from heaven for you ; and the people shall 
go out and gather a certain rate every day, that I may 
prove them, whether they will walk in my law, or no." 

In Diagram 15, spaces a, a indicate the Four Ages 
of Man ; 6, b indicate the first two ages, as Sinai and 
Elim ; c, c indicate the first three ages by the first 
three months' wandering of the children of Israel ; cZ, d, 
as shadowed, indicate the wilderness into or through 
which the children of Israel passed in their journey 
from the Red Sea back to the wilderness of Sin ; e, e 
indicate time; /,/, allegorical pertaining of Moses to 
the first three ages of man. 

The children of Israel (see Diagram 13) journeyed 
from the Red Sea to Marah, and from Marah (see Dia- 
gram 14) they returned to the Red Sea again ; now, 
however, they journey from the Red Sea to the wilderness 
of Sin, doubtless stopping at Elim on the way thither. 
The wilderness of Sin lies between Elim and Sinai ; 
wherefore the indication comes forth that inasmuch as 
Elim (see Diagram 14) shadows the Hiddekelic age, so 
Sinai, as being beyond Elim (see Diagram 15), shadows 
the Euphratic or First age, and hence that the allegorical 
stand-point is carried to the overlap of these two ages. 



118 INDICATIONS OF THE BOOK OF EXODUS, 

Ex. xvi. 1-4, considered as allegory/. 
DIAGRAM 15. 



THE 



JOURNEY FROM THE RED SEA TO THE WII^DERNESS 

OF SIN. 




The Son begotten. Beginning of Time. 
Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 
The Law enters into the Euphratic race. 

The earth in the Euphratic age. 



Creation of the Hiddekelic or Second race. 

Allegorical stand-point of the wilderness of Sin. The Law 
enters into the Hiddekelic race. 

Destruction of the Euphratic or First race. 



The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Allegorical stand-point as from the Deluge. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). rham 

Advent of the Messiah as the Son of man in the day of Abra- 
Simple historical stand-point as from the Red Sea. 

The earth in the Pisonic age. Crucifixion, absolute death, 
and resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. II9 

In this light, therefore, the newly-created Hidde- 
kelic race will be proved (see verse 4) even as the Eu- 
phratic race was proved at the waters of Marah (see 
Diagram 13), from which the indication is given that 
the Law has entered into this people also. 

Verse 4 indicates, further, that the people will be 
proved by the bread that shall rain from heaven. 
This bread (see, also, Gen. i. 29, 30) is given them for 
food, but flesh (see Num. xi. 4-6) was not thus granted 
them. Should, therefore, the people eat flesh, then they 
would transgress the Law and (see xv. 26) the plagues 
of the Egyptians would come upon them. 

In the charge to the people of the Hiddekelic age 
(see Rev. ii. 12-17) the promise is made, ".To him that 
overcometh will I give to eat of the hidden manna ;" 
hence, when the children of Israel (see verses 13-15) 
saw the bread which had rained from heaven, they 
called it manna, — doubtless thinking it the hidden 
manna, — for they knew not what it was. Moses, how- 
ever, did not call it manna, but said, " This is the bread 
which the Lord hath given you to eat." 

Of the two mannas thus brought to notice, one 
shadows the earthy body, and the other, or the hidden 
manna, is the body that was created for the Word of 
God in and as the beginning of the creation of God ; 
wherefore (see St. John vi. 49-51), "if any man eat of 
this bread,'^ — doubtless the hidden manna, — " he shall 
live for ever," and (see Rev. ii. 17) shall receive a new 
name, " which no man knoweth saving he that receiveth 
itJ' The sojourning of the chiklren of Israel in the 
wilderness of Sin, at this time, evidently points to the 
entering in of the Law to the Hiddekelic race. 



120 INDICATIONS OF THE BOOK OF EXODUS. 

XVI. 8. " And Moses said, This shall he, when the 
Lord shall give you in the evening flesh to eat, and in 
the morning bread to the full; for that the Lord 
heareth your murmurings which ye murmur against 
him : and what are we ? your murmurings are not 
against us, but against the Lord." 

This episode, in which the people lusted after flesh, 
indicates history relating to the Second or Hiddekelic 
age ; and, as this age is indicated by the second month 
of the departure from Egypt, so the fifteenth day in- 
dicates the approximate time, in the world's history, 
when the gratification of this lust for flesh culminated 
in a great plague. 

The children of this age bear with them the blood 
and characteristics of the preceding race (see Diagram 
15), and, consequently, form and constitute the mixed 
multitude called for in Num. xi. 4, as follows : " And 
the mixed multitude that was among them fell a lust- 
ing : and the children of Israel also wept again, and 
said. Who shall give us flesh to eat ?" In the beginning 
of this age (see verses 4, 5) man was forbidden to eat flesh 
or animal food, but the text discloses an unrighteous 
desire on the part of the people to disregard the Divine 
command ; therefore, to prove them, the Lord rained 
manna upon them in bounteous measure, and also sent 
an abundance of flesh that they might eat their fill. 

By Num. xi. 32, 33, " And the people stood up all 
that day, and all that night, and all the next day, and 
they gathered the quails : he that gathered least gath- 
ered ten homers : and they spread them all abroad for 
themselves round about the camp. 

"And while the flesh was yet between their teeth, 



INDICATIONS OF THE BOOK OF EXODUS. 121 

ere it was chewed, the wrath of the Lord was kindled 
against the people, and the Lord smote the people with 
a very great plague." Thus the transgressive condi- 
tion of the people of this age is set forth in their dis- 
regard of the Divine command ; for they chose the 
flesh for food instead of the bread. 

Of this people and this plague it is further stated 
(Num. xvi. 45-49), " Get you up from among this con- 
gregation, that I may consume them as in a moment. 
And they fell upon their faces. 

" And Moses said unto Aaron, Take a censer, and 
put fire therein from off the altar, and put on incense, 
and go quickly unto the congregation, and make an 
atonement for them : for there is wrath gone out from 
the Lord ; the plague is begun. 

" And Aaron took as Moses commanded, and ran 
into the midst of the congregation ; and, behold, the 
plague was begun among the people : and he put on 
incense, and made an atonement for the people. 

"And he stood between the dead and the living; 
and the plague was stayed. 

" Now they that died in the plague were fourteen 
thousand and seven hundred, besides them that died 
about the matter of Korah." 

It may be stated here that, by the allegoric render- 
ing of the chronology of Num. xvi., the fourteen thou- 
sand and seven hundred which died of the plague 
indicate the year 14,700 from the creation of the Eu- 
ph ratio race, and, therefore, the plague occurred at or 
about the dividing of the Second age. The particular 
line of chronology thus indicated is also taken up in 

Dan. vi. 1, 2. Moreover, where this history is further 
r 11 



122 INDICATIONS OF THE BOOK OF EXODUS. 

recorded in Psalm Ixxviii. 31-34, " The wrath of God 
came upon them, and slew the fattest of them, and 
smote down the chosen men of Israel. 

" For all this they sinned still, and believed not for 
his wondrous works. 

" Therefore their days did he consume in vanity, and 
their years in trouble. 

" When he slew them, then they sought him : and 
they returned and inquired early after God.'^ 

By these verses the indication is plainly seen that the 
plague occurred in the midst of their age; for after- 
wards, when their days had run out, they were slain ; they 
having perished in the great Hiddekelic famine which 
nearly depopulated the earth about the year 19,765 of 
the Grand Era of Time, or about the year 12,098 B.C. 

XYI. 36. ^^ Now an omer is the tenth part of an 
ephah." 

This indicates or memorializes that as the omer of 
manna, which is the tenth part of an ephah, shall be 
eaten (see xvi. 16), so (see Isa. vi. 13) the tenth "shall 
return, and shall be eaten : as a teil tree, and as an oak, 
whose substance is in them, when they cast their leaves : 
so the holy seed shall be the substance thereof (see, 
also, xvi. 33). 

XVII. 1-7. "And all the congregation of the chil- 
dren of Israel journeyed from the wilderness of Sin, 
after their journeys, according to the commandment of 
the Lord, and pitched in Rephidim : and there was no 
water for the people to drink. 

2. " Wherefore the people did chide with Moses, and 
said. Give us water that we may drink. And Moses 



INDICATIONS OF THE BOOK OF EXODUS. 123 

said unto them, Why chicle ye with me ? wherefore do 
ye tempt the Lord ? 

3. "And the people thirsted there for water; and 
the people murmured against Moses, and said, Where- 
fore is this that thou hast brought us up out of Egypt, 
to kill us and our children and our cattle with thirst? 

4. " And Moses cried unto the Lord, saying. What 
shall I do unto this people ? they be almost ready to 
stone me. 

5. " And the Lord said unto Moses, Go on before 
tlie people, and take with thee of the elders of Israel ; 
and thy rod, wherewith thou smotest the river, take in 
thine hand, and go. 

6. " Behold, I will stand before thee there upon the 
rock in Horeb; and thou shalt smite the rock, and 
there shall come water out of it, that the people may 
drink. And Moses did so in the sight of the elders 
of Israel. 

7. " And he called the name of the place Massah, 
and Meribah, because of the chiding of the children 
of Israel, and because they tempted the Lord, saying, 
Is the Lord among us, or not ?" 

By these verses the drought accompanying the great 
Hiddekelic famine is indicated ; and, therefore, the 
hidden history involved by the text occurred (see Dia- 
gram 16) about the year 19,765 of the Grand Era of 
Time, or, as already indicated, about the year 12,098 
B.C. By verse 6, Moses, in obedience to the Divine 
command, smote the rock, and water was supplied, 
whereby the entire destruction of the people was pre- 
vented. Previous to the drought at Meribah, however 
(see Diagram 16), the Gihonic race had been created, 



124 INDICATIONS OF THE BOOK OF EXODUS. 

and hence, like unto the Euphratic and Hiddekelic 
races, it also was proved at Meribah (see Deut. xxxiii. 
8) ; but the failure of these people to fulfil the com- 
mandments and statutes of the Lord is indicated, 
xxxiii. 3, 4, " For I will not go up in the midst of 
thee ; for thou ai^t a stiffnecked people : lest I consume 
thee in the way. 

" And when the people heard these evil tidings, they 
mourned : and no man did put on him his ornaments.'^ 

XYII. 8-16. " Then came Amalek, and fought with 
Israel in E-ephidim. 

9. "And Moses said unto Joshua, Choose us out 
men, and go out, fight with Amalek : to morrow I will 
stand on the top of the hill with the rod of God in 
mine hand. 

10. *' So Joshua did as Moses had said to him, and 
fought with Amalek : and Moses, Aaron, and Hur went 
up to the top of the hill. 

11. "And it came to pass, when Moses held up his 
hand, that Israel pi'evailed : and when he let down his 
hand, Amalek prevailed. 

12. " But Moses' hands were heavy ; and they took 
a stone, and put it under him, and he sat thereon ; and 
Aaron and Hur stayed up his hands, the one on the 
one side, and the other on the other side ; and his 
hands were steady until the going down of the sun. 

13. " And Joshua discomfited Amalek and his people 
with the edge of the sword. 

14. "And the Lord said unto Moses, Write this /or 
a memorial in a book, and rehearse it in the ears of 
Joshua : for I will utterly put out the remembrance of 
Amalek from under heaven. 



INDICATIONS OF THE BOOK OF EXODUS. 125 

^x. xvii., considered as allegory. 
DIAGRAM 16. 



THE JOUKNEY FROM THE WILDERNESS OF SIN TO 
REPHIDIM. 



The Son begotten. Beginning of Time. 
Pre-Euphratic Era. 

Creation of the Euphratic or First race 
(Adam's). 

Marah as shadow. The Law enters into 
the Euphratic race. 




Dividing in the midst of the Euphratic 

age. 



Creation of the Hiddekelic or Second race. 
Wilderness of Sin as shadow. Massah. The Law 

enters into the Hiddekelic race. 
Destruction of the Euphratic race (see Num. 

XTi. 1-40). 



Dividing in the midst of the Hiddekelic 
age. Kibroth-hattaavah as shadow. 



Creation of the Gihonic or Third race. 

Rephidim as shadow. 

Destruction of the Hiddekelic race by drought 

and famine. Meribah. The Law enters 

into the Gihonic race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Allegorical stand-point as from the Deluge. 
Deluge of Noah. Destruction of the Gihonic race. 
Epoch of replenishment (see Gen. ix. 1). [Abraham. 
Advent of the Messiah as the Son of man in the day of 
The simple historical stand-point as from the Red Sea. 
Advent of the Messiah as Jesus Christ the Son of the 

Virgin. 
Dividing in the midst of the Pisonic age. Crucifixion, 

absolute death, and resurrection of the Messiah as 

Jesus Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



11* 



126 INDICATIONS OF THE BOOK OF EXODUS. 

15. " And Moses built an altar, and called the name 
of it Jehovah-nissi : 

16. " For he said, Because the Lord hath sworn that 
the Lord will have war with Amalek from generation 
to generation." 

In Diagram 16, spaces o, a indicate the Four Ages 
of Man ; 5, h indicate the Four Ages, as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate the first three ages 
by the first three months' wandering of the children of 
Israel ; d, d indicate the wilderness through which the 
children of Israel journeyed, — that is, from the wilder- 
ness of Sin to Eephidim ; e, e indicate chief divisions 
of time, and also the pertainings of Korah and Ama- 
lek (dukes of Edom, see Diagram 12) to two of these 
divisions; /,/ indicate the years from the beginning 
of time down to the destruction of the Hiddekelic 
race ; g^ g indicate time ; A, A, allegorical pertaining 
of Moses. 

Inspection of Diagrams 12, 16 will show that, 
through the dukes of Edom, Amalek pertains to the 
first portion of the Gihonic age, while the absence of 
water at Eephidim, for both men and cattle, points to 
the great drought that culminated in the destruction of 
the Hiddekelic race ; wherefore the allegorical stand- 
point of the text is carried from the wilderness of Sin, or 
from the overlap of the Euphratic and Hiddekelic ages 
to the overlap of the Hiddekelic and Gihonic ages. 

The plague which came upon the Hiddekelic race 
occurred, as already indicated, at or about the dividing 
of the age to which this people belonged ; but, inas- 
much as transgression still followed them, they perished 
(see Ps. Ixxviii. 31-34; Gen. xli. 66; Isa. iii. 1-4; 



INDICATIONS OF THE BOOK OF EXODUS. 127 

Jer. V. 14-18) by drought and famine when their days 
as a nation had run out. 

The destruction of the Euphratic race (see Diagram 
16) is made manifest through the history of Korah (see 
Num. xvi. 1-40). This people was swept away (see 
Num. xi. 1-3 ; Isa. iii. 14-26 ; Jer. iv. 1 9-31) through 
the agency of volcanic eruption and earthquake. 

The war between Joshua and Amalek, as now 
shadowed, took place in the overlap of the Hiddekelic 
and Gihonic ages, and points to the exceeding great 
power of the Adversary over the hosts of Israel that 
are in bondage to him, while death through drought 
and famine threatens them on every side. The Subju- 
gator, however, is there, the Man for whom a body was 
prepared suitable and fitting for the overthrow of the 
Serpent is there, and he will not permit the entire an- 
nihilation of the fallen race of man that the promises 
made Abraham as a father of nations (see Gen. xii. 1-3 ; 
xxii. 15-18) should become valueless. By the smiting 
of the rock, as already indicated, and the consequent 
flow of water, as shadow, a remnant was made to escape 
the almost universal death ; through which remnant 
the debts of the people were transmitted until, in the 
Fourth age, they were paid by the Subjugator when he 
revealed himself as the Redeemer. 

Amalek, therefore, indicates the Power of Evil in 
the beginning of the Gihonic age, and (verse 16) "the- 
Lord hath sworn that the Lord will have war with 
Amalek from generation to generation," which decree, 
evidently, is further set forth (Gen. iii. 15), "And I 
will put enmity between thee and the woman, and be- 
tween thy seed and her seed." This war, therefore, 



128 INDICATIONS OF THE BOOK OF EXODUS. 

will exist from generation to generation, or during the 
Four Ages of Man ; but the end will come, and the 
Lord the Subjugator will reign with his saints a thou- 
sand years, in proof of his triumph and of the discomfit- 
ure of Amalek, even as (see Gen. xxii. 15-18) the Lord 
hath sworn that the seed of Abraham shall possess the 
gate of his enemies. 

XyilL 1-12. "When Jethro, the priest of Midian, 
Moses' father in law, heard of all that God had done 
for Moses, and for Israel his people, and that the Lord 
had brought Israel out of Egypt ; 

2. "Then Jethro, Moses' father in law, took Zip- 
porah, Moses' wife, after he had sent her back, 

3. " And her two sons ; of which the name of the 
one was Gershom ; for he said, I have been an alien 
in a strange land : 

4. " And the name of the other was Eliezer ; for the 
God of my father, said he, was mine help, and deliv- 
ered ^me from the sword of Pharaoh : 

5. " And Jethro, Moses' father in law, came with his 
sons and his wife unto Moses into the wilderness, where 
he encamped at the mount of God : 

6. " And he said unto Moses, I thy father in law 
Jethro am come unto thee, and thy wife, and her two 
sons with her. 

7. " And Moses went out to meet his father in law, 
and did obeisance, and kissed him ; and they asked 
each, other of their welfare; and they came into the 
tent. 

8. " And Moses told his father in law all that the 
Lord had done unto Pharaoh and to the Egyptians for 



V. 



J 



<^'«: 




Ex. xviii. 1-12, 
DIA( 



JETHRO'S MEETING WITI ! 



The Word begotten as the Son of Go 
Pre-Euphratic Era. 
Creation of the Euphratic or First ra 
Marah as shadow. The Tree of Life 



Sinai shadows the earth in the Euph 



Creation of the Hiddekelic or Seconq 
Allegorical stand-point of the wUderij 
Destruction of the Euphratic or First li 



s Elim shadows the earth in the Hiddel 
i Kibroth-hattaavah as shadowed by tl 



Creation of the Gihonic or Third rac( 
Rephidim. Meribah. The rock in I 
Destruction of the Hiddekelic or Secc 



Horeb shadows the earth in the Giho 



Creation of the Pisonic or Fourth rac| 
Allegorical stand-point as from the Dj 
Deluge of Noah as shadowed by the E 

Advent of the Messiah as the Redeem 
Simple historical stand-point as from 
Canaan shadows the earth in the Pise 
Judgmental Era. 



Thousand Years' Era. 

Era of Destruction. 
End of Time. 



1 



isidered as allegory'. 
AM 17. 

lOSES AFTER THE EXODUS. 

s the Living Bread, and as the Tree of Life. Beginning of Time. 

Adam's). 

ced in the garden of Eden. 

age. 



ee. 

i of Sin. 

! by volcanic eruption and earthquake (see Num. xvi. 1-40 ; Jer. iv. 19-31). Massah. 



ic age. 
ext. 



ib as shadowed by the text, 
race by drought and famine. 



age. 



ife. 

! Sea. Destruction of the Gihonic or Third race. 

: The exodus. The K.ed Sea as shadowing the Deluge of Noah. 

[ Red Sea. 

ifi age. Crucifixion, absolute death, and resurrection of the Messiah. 



INDICATIONS OF THE BOOK OF EXODUS. 129 

IsraePs sake, and all the travail that had come upon 
them by the way, and how the Lord delivered them. 

9. " And Jethro rejoiced for all the goodness which 
the Lord had done to Israel, whom he had delivered 
out of the hand of the Egyptians. 

10. "And Jethro said, Blessed be the Lord, who 
hath delivered you out of the hand of the Egyp- 
tians, and out of the hand of Pharaoh ; who hath 
delivered the people from under the hand of the 
Egyptians. 

IL " Now I know that the Lord is greater than all 
gods : for in the thing wherein they dealt proudly he 
was above them. 

12. " And Jethro, Moses' father in law, took a burnt 
offering and sacrifices for God : and Aaron came, and 
all the elders of Israel, to eat bread with Moses' father 
in law before God." 

In Diagram 17, spaces a, a (see Gen. ii. 10-14) indi- 
cate the Four Ages of Man ; 6, b (see Gen. xii. 1-7 ; 
xiii. 14-17) indicate the land shown and promised Abra- 
ham ; c, c indicate the Four Ages as Sinai, Elim, Horeb, 
and Canaan (see Diagrams 15, 16, 17) ; cZ, c? indicate 
the pertainings of Jethro's children to chief divisions 
of time (see Diagram 2) ; e, e indicate the wilderness 
through which the children of Israel wandered (see 
Diagrams 3, 14) both as simple history and as allegory ; 
/, / indicate the pertainings of Korah and Amalek, 
dukes of Edom (see Diagram 2), to two chief divisions 
of time ; g, g indicate time ; hj h indicate pertaining 
of Jethro, priest of Midian (see Diagrams 2, 3), to 
time as a whole; i, i indicate pertaining of Moses 
(see Diagrams 1, 2); k points to the simple historical 



130 INDICATIONS OF THE BOOK OF EXODUS. 

position of the children of Israel, both before and 
after the exodus. This position, as simple history per- 
taining to the Pisonic age, shadows history pertaining 
to the ages of man under the veil. The Red Sea 
shadows the Deluge of Noah. 

Diagram 17 gives clear indications that the sojourn- 
ing of the children of Israel in Egypt, the exodus, 
and their subsequent wanderings in the wilderness, as 
simple history, becomes allegory through which light 
is shed bearing upon the past ages of man. When, 
therefore, Moses (see verse 8) told Jethro, his father- 
in-law, " all that the Lord had done unto Pharaoh and 
to the Egyptians for Israel's sake, and all the travail 
that had come upon them by th^ way, and how the 
Lord delivered them," and when Jethro said (see verse 
10), " Blessed be the Lord, who hath delivered you out 
of the hand of the Egyptians, and out of the hand of 
Pharaoh; who hath delivered the people from under 
the hand of the Egyptians," so, through this simple 
history (see Diagram 17), the bringing forth of the 
people of the past ages of man is indicated, and hence 
that Lucifer, the angel Death, is not sole monarch of 
the position. 

The Red Sea shadows the Deluge of Noah ; where- 
fore the crossing of the Red Sea, as shadow, indicates 
that the names, iniquity, blood, and characteristics of 
those which lay in the valley of the shadow of death, 
pertaining to the past ages of man, have been safely 
passed through the Deluge of Noah, and are mingled 
with the escaping remnant of that great day of the 
Lord ; the proof being indicated by the wanderings of 
the children of Israel in the wilderness shortly after 



INDICATIONS OF THE BOOK OF EXODUS. 13I 

they had crossed the Red Sea (see, also, Eccl. i. 
9-11). 

In this light the three days' journey in the wilder- 
ness (see XV. 22) from the Red Sea to the waters of 
Marah points (see Diagram 13) to an historic ray that 
reaches to or about the time the Euphratic or First race 
was created, and at or about which time the Law 
entered for the government of all hosts; hence by the 
entering of the Law (see xv. 23-25) the people were 
proved. Moses, however, by the simple history, is 
chosen (see iii. 10-12) to bring forth the children of 
Israel out of Egypt ; wherefore, in harmony with this 
history, and with the shadow as given by the crossing 
of the Red Sea, Moses went at the first (see Diagram 

13) to the people of the Euphratic age, and (see Dia- 
gram 14) he returned with them (see Num. xxxiii. 9, 
10) to the Red Sea as simple history and as shadow ; 
for Judah, who pertains to the Euphratic age (see 
Ezek. xlviii. 30, 31), shall (see Num. ii. 9) set out 
first. 

From the Red Sea (see xvi. 1-4 ; Num. xxxiii. 9-11) 
they journeyed to the wilderness of Sin, in the second 
month after their departing out of Egypt (see Diagram 
15). The second month, in this portion of the allegory, 
shadows the Hiddekelic age ; but the wilderness of 
Sin, evidently, is beyond Elim, — Elim (see Diagram 

14) shadowing the Hiddekelic age, — while Sinai is 
beyond the wilderness of Sin. 

By xix. 1, the children of Israel came into the 
wilderness of Sinai in the third month after their de- 
parture from Egypt ; wherefore, as the second month 
shadowed the Hiddekelic age, so, by harmony (see 



132 INDICATIONS OF THE BOOK OF EXODUS. 

Diagram 13), the third month shadows the Eaphratic 
age ; hence Sinai also shadows the Euphratic age. 

From this position the indication is well marked 
that the wilderness of Sin, as shadow, points to the 
overlap of the Euphratic and Hiddekelic ages, at or 
about which time the Law entered in for the govern- 
ment of the Hiddekelic race (see xvi. 4), and hence 
by the Law they were proved ; but their murmurings 
(see xvi. 7) point to their discontent and to their trans- 
gressive state. 

Moses, as shadow, gathered this people also, and (see 
Diagram 16) he came to E-ephidim (see xvii. 1) and 
pitched there. At Rephidim the people thirsted for 
water, and there was none, whereby an indication arises 
that Rephidim shadows the overlap of the Hiddekelic 
and Gihonic ages. This indication is confirmed by the 
fight between Joshua and Amalek, for (see Diagram 
12) Amalek, duke of Edom, pertains to that portion 
of the Gihonic age overlapping the Hiddekelic. The 
Hiddekelic age (see xvii. 7) is also known as Massah 
and Meribah ; wherefore the indication follows that as 
(see Deut. xxxiii. 8, 9) the holy one was proved at 
Massah, so the children of Israel also were proved at 
Meribah. As, therefore, both the Euphratic and 
Hiddekelic races were proved by the statutes and com- 
mandments of the Lord, the one at Marah and the 
other in the wilderness of Sin as shadow, so now the 
Law enters into the Gihonic race that they may be 
proved also. Inasmuch, however, as this people did 
dispute and tempt the Lord at Meribah, so their trans- 
gressive state is indicated, and will be imputed, even as 
transgression was imputed to the two preceding races. 



INDICATIONS OF THE BOOK OF EXODUS. I33 

In the light that Horeb shadows the Gihonic age, 
then the smiting of the rock by Moses can, as shadow 
(see Diagram 17), pertain to the overlap of the two 
ages in question. 

Moses gathered this people also, and, together with 
the Hiddekels, he brought them to the mount of God, 
— which mount (see iii. 1) is Horeb, — or, doubtless (see 
Diagrams 13, 14, 17), down to the sea that shadows 
the Deluge of Noah. Through this sea or Deluge they 
must pass that their names be raised up again among 
their brethren in the Fourth age. 

Thus the journeys indicated by Diagrams 13, 14, 15, 
16 combine into one continuous line of march (see 
Diagram 17), by which Moses (see xxxiii. 12-17) com- 
prehended the people whom he was commanded to 
bring up, and of whom he told Jethro his father-in- 
law. Is it any wonder that Jethro rejoiced for all the 
goodness which the Lord had done for Israel? No; 
for Jethro, priest of Midian (see Diagrams 2, 17), per- 
tains to time as a whole, while his children pertain 
to the chief divisions thereof; hence, as the children 
are brought out, so the rejoicing of Jethro finds place 
(see, also, Isa. Ixiii). 

XVIII. 13-27. "And it came to pass on the mor- 
row, that Moses sat to judge the people ; and the 
people stood by Moses from the morning unto the 
evening. 

14. "And when Moses' father in law saw all that 
he did to the people, he said. What is this thing that 
thou doest to the people ? Why sittest thou thyself 
alone, and all the people stand by thee from morning 
unto even ? 

12 



134 INDICATIONS OF THE BOOK OF EXODUS. 

15. " And Moses said unto his father in law, Because 
the people come unto me to inquire of God : 

16. "When they have a matter, they come unto me ; 
and I judge between one and another, and I do make 
them know the statutes of God, and his laws. 

17. "And Moses' father in law said unto him, The 
thing that thou doest is not good. 

18. " Thou wilt surely wear away, both thou, and 
this people that is with thee : for this thing is too heavy 
for thee ; thou art not able to perform it thyself alone. 

19. " Hearken now unto my voice, I will give thee 
counsel, and God shall be with thee : Be thou for the 
people to God-ward, that thou mayest bring the causes 
unto God : 

20. "And thou shalt teach them ordinances and 
laws, and shalt shew them the way wherein they must 
walk, and the work that they must do. 

21. " Moreover thou shalt provide out of all the 
people able men, such as fear God, men of truth, hating 
covetousness ; and place such over them, to he rulers of 
thousands, (Mid rulers of hundreds, rulers of fifties, and 
rulers of tens : 

22. " And let them judge the people at all seasons : 
and it shall be, that every great matter they shall bring 
unto thee, but every small matter they shall judge: so 
shall it be easier for thyself, and they shall bear the 
burden with thee. 

23. " If thou shalt do this thing, and God command 
thee so, then thou shalt be able to endure, and all this 
people shall also go to their place in peace. 

24. " So Moses hearkened to the voice of his father 
in law, and did all that he had said. 



INDICATIONS OF THE BOOK OF EXODUS. 135 

25. " And Moses chose able men out of all Israel, and 
made them heads over the people, rulers of thousands, 
rulers of hundreds, rulers of fifties, and rulers of tens. 

26. " And they judged the people at all seasons : the 
hard causes they brought unto Moses, but every small 
matter they judged themselves. 

27. " And Moses let his father in law depart ; and 
he went his way into his own land." 

In Diagram 18, spaces a, a' indicate the Four Ages 
of Man ; a', a" indicate the creative days (the creative 
days are indicated by the number 2) ; 6, h' indicate the 
Four Ages by four numerals; 6', 6'' indicate the 
creative days ; c, c' indicate the eight semidivisions of 
the Four Ages ; c', c'' indicate the creative days ; d, d' 
indicate ten divisions of the Four Ages from the crea- 
tion of the Euphratic race down to the end of time ; 
d', d" indicate two epochs from the creation of the 
Euphratic race back to the beginning of the creation of 
God ; e, e' indicate twelve divisions or epochs from the 
creation of the Euphratic race down to the end of 
time; e', e" indicate eight epochs from the creation 
of the Euphratic race back to the beginning of the 
creation; /,/' indicate time; /',/" indicate the epoch 
from the beginning of time back to the beginning of 
the creation ; g^ g' indicate pertaining of Jethro, priest 
of Midian (see Diagrams 2, 3) ; ^', g" indicate possible 
pertaining of Jethro to the creative days ; h, h! indi- 
cate pertaining of Moses and his two sons ; A', hi' 
possible pertaining of Moses to tlie creative days. 

Diagram 18 indicates the chief divisions of the grand 
epoch extending from the beginning of the creation 
down to the end of time, each of which, as allegory, 



136 INDICATIONS OF THE BOOK OF EXODUS. 

Ex. xviii. 13-27, considered as allegory'. 
DIAGRAM 18. 

THE DECADE SYSTEM OF CHEONOIiOGY. 



V»*-5 



f 



v:3 






1> Vj s 



Creation of a body for the Word of God in and as 
the very beginning of the creation of God (see 
Col. i. 13-18 ; Rev. iii. 14). 

First day. — Creation of light. 
Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
" Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping tbing, and beast of 

the earth. 
The Son begotten. Beginning of Time. 
Pre-Euphratic Era divided in the midst. 
Creation of the Euphratic or First race (Adam's). 



CO 

P 
o 






S ^N-*; « ■« V ij «< 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic race. 

Era of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Redeemer of man. 

Messianic Epoch. [jesus Christ. 

Crucifixion, absolute death, and resurrection of the Messiah as 

Judgmental Era. 

Advent of the Messiah as King of the Thousand Tears' Era 

Thousand Years' Era. 

End of the thousand years' reign. 

Era of Destruction. 

End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. I37 

may be a ruler of thousands, a ruler of hundreds, a 
ruler of fifties, or a ruler of tens. By the ruling thus 
indicated, the Decade System of Chronology is brought 
to notice, whereby, through the numerals of scriptural 
text, history pertaining to the various epochs may be 
located and established. 

Inspection of Diagram 18 will show that inasmuch 
as four general chronological lines are given, so the 
indication follows that should any epoch or chief divi- 
sion of any one line be considered as the ruler of a 
thousand, then one thousand would pertain to each 
chief division in that line. . Should, however, any one 
epoch or chief division be considered the ruler of a 
hundred, then one hundred would pertain to and shadow 
each epoch or chief division of the line to which it 
belongs, independent of the actual years or longevity 
of such epochs ; wherefore the same rule will apply to 
these epochs as rulers of fifties, and as rulers of 
tens. 

A fractional portion of a hundred or thousand, fifty 
or ten, may proportionately pertain to a fractional por- 
tion of an epoch in its line (see Diagrams 8, 9), but the 
ruler of a hundred cannot be held as a ruler of a thou- 
sand in the solution of an allegory; for the allegoric 
value of an epoch once fixed by the Decade System, the 
same must pertain to each full epoch in that line during 
the particular allegoric rendering under consideration. 

One piece of simple history, as allegory, can have 
several solutions, or one episode may contain several 
distinct historic rays, in which case a given epoch may, 
in one solution or ray, be a ruler of thousands, in 
another it may be a ruler of hundreds, in another it 

12* 



138 INDICATIONS OF THE BOOK OF EXODUS. 

may be a ruler of fifties, and in another a ruler of tens, 
so that each ray or solution have its own chronological 
line and its proper significance, and, also, that con- 
fusion be avoided. 

Wherefore (see Diagram 18), should space 12 be 
given a numerical value of 1, — whether as one year, 
one month, one day, or one joined to some other mag- 
nitude, — then this value will pertain to each space in 
the line e, e', e," for the allegoric rendering under con- 
sideration. Should any other numerical value be given 
to space 12, one thousand for instance, then, as before, 
one thousand must be given to each space or epoch 
throughout the line 6, e', e" to which it pertains, the 
same system applying to all chronological lines thus 
established. 

A further inspection of Diagram 18 will show that 
the numerical harmony of the several lines of chro- 
nology is undisturbed by contact the one with the 
other; hence, by the relations thus existing, many 
historic rays converge, as it were, to given points, 
w hereby the resulting unity of diverse labors is made 
manifest. 

Thus the burden of Moses in his pertaining to the 
ages of man (see diagram 18) is divided up between 
rulers of thousands, rulers of hundreds, rulers of 
fifties, and rulers of tens ; through which matters per- 
taining to individual ages and epochs will be brought 
to notice in a manner both comprehensive and simple. 

The chief divisions thus indicated are not only 
shadowed by numerals, but (see Diagrams 2, 12, 16, 17) 
they are shadowed also by the sons and daughters of 
men, who (see Isa. viii. 18) are given " for signs and for 




Ex. xix, 1-13, c 

THE JOURNEY FEjI 

Creation of a body for the Word of God in ii 
First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth day.— Creation of sun, moon, and s|i 

Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thi 

The Son begotten. Beginning of Time. 
Pre-Euphratic Era. 

Creation of the Euphratic or First race (AdJ' 
Mount Sinai as shadow. 

'^<^ The earth in the Euphratie age. 

Creation of the Hiddekelic or Second race. 
j^*- Destruction of the Euphratic or First race, 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second ra 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Mount Horeb as shadow. Allegorical stancj()ii 
Deluge of Noah as shadowed by the E,ed St 
Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Redeemer of 
Simple historical stand-point as from the R 
Red Sea as shadowing the Deluge. The ex 
The earth in the Pisonic age. Crucifixion, 
Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



mdered as allegory. 
iRAM 19. 

I REPHIDIM TO SINAI. 

d as the very beginning of the creation of God (see Col. i. 13-18 ; Rev. iii. 14). 



1 and beast of the earth, 
j's). 



f int of from the Delude. 

: Destruction of the Gihonic or Third race. 

1 n in the day of Abraham. - 

"Jea. 

IS. The wanderings in the wilderness as shadow. 

,iolute death, and resurrection of the Messiah as Jesus Christ. 




INDICATIONS OF THE BOOK OF EXODUS. I39 

wonders in Israel from the Lord of hosts, which 
dwelleth in mount Zion/^ 

XIX. 1-6. " In the third month, when the children 
of Israel were gone forth out of the land of Egypt, 
the same day came they into the wilderness of Sinai. 

2. "For they were departed from Rephidim, and 
were come to the desert of Sinai, and had pitched in the 
wilderness ; and there Israel camped before the mount. 

3. " And Moses went up unto God, and the Lord 
called unto him out of the mountain, saying, Thus 
shalt thou say to the house of Jacob, and tell the chil- 
dren of Israel ; 

4. " Ye have seen what I did unto the Egyptians, 
and how I bare you on eagles' wings, and brought you 
unto myself. 

5. " Now therefore, if ye will obey my voice indeed, 
and keep my covenant, then ye shall be a peculiar 
treasure unto me above all people : for all the earth is 
mine : 

6. "And ye shall be unto me a kingdom of priests, 
and a holy nation. These are the words which thou 
shalt speak unto the children of Israel." 

In Diagram 19, spaces a, a indicate the Four Ages 
of Man ; 6, b indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan (see Diagrams 15, 16, 17) ; c^ g in- 
dicate the first three ages by the first three months after 
the departure from Egypt ; c?, d indicate and memorial- 
ize the first three ages by the three days' sanctification 
(see verses 10, 11); 6, e indicate journeyings of the 
children of Israel in the Four Ages as the wilderness ; 
/,/ indicate time; g, g indicate pertaining of Moses; 



140 INDICATIONS OF THE BOOK OF EXODUS. 

hy h indicate pertaining of Aaron as Moses' spokes- 
man. 

The exodus of the children of Israel from Egypt 
shadows the exodus or bringing forth from the past 
ages of man (see Diagram 17) of people pertaining to 
these ages. The first three months' wandering of the 
children of Israel in the wilderness (see Diagrams 13, 
14, 15, 16, 17) shadows the gathering together of these 
people by Moses, whereby they were safely brought 
through the Deluge of Noah — as shadowed by the 
crossing of the Red Sea — into the Pisonic or Fourth 
age; where, eventually, their names, iniquity, blood, 
and characteristics fell upon the body of the Messiah 
as the Son of man. 

The journey thus indicated (see Diagram 17) points 
to the redemption of man of Adam's race. The re- 
demption of man of Adam's race, however, compre- 
hends but a small portion of the redemptive labors of 
the Messiah, the Lord having said (see verse 5) " for 
all the earth is mine ;" hence redemption will extend to 
^all the earth, lest Satan secure a partial triumph in the 
casting down forever of some good thing. 

After the people of the past ages of man had been 
gathered together by Moses, and were passed through 
the Deluge of Noah, — whereby their redemption became 
assured, — indications are given (see verses 1, 2) that, by 
the journey from Horeb to Mount Sinai, the allegoric 
stand-point (see Diagram 19) is again carried into the 
Euphratic or First age at or about the time man of 
Adam's race was created. Why should the allegoric 
stand-point thus have been transferred ? It doubtless 
was thus transferred that one great portion of man's 



INDICATIONS OF THE BOOK OF EXODUS. 141 

mission as an instrumentality in the purpose of God 
might be made manifest. 

The redemption of man of Adam's race was indicated 
by the exodus of the children of Israel from Egypt, 
and by the crossing of the Red Sea, whereby the names, 
iniquity, blood, and characteristics of those which lay 
in the valley of the shadow of death were transmitted 
to the people of the Pisonic age, and from the people 
of the Pisonic age they were re-transmitted to the 
Messiah as the Son of man. 

These indications are further confirmed (see verse 4) 
where the statement is made, ^' Ye have seen what I 
did unto the Egyptians, and how I bare you on eagles' 
wings, and brought you unto myself;" for the Lord 
brought the people unto himself through the eating of 
the Living Bread, — which Bread came down from 
heaven in the day of Abraham, — whereby they were 
regenerated or born into, and hence were unmistakably 
brought unto the Lord. 

The day of Abraham is in the Pisonic age ; where- 
fore, even though the allegoric stand-point of the text 
is in or towards the beginning of the Euphratic age, 
the reference to the Pisonic or Fourth age is made 
manifest by the ^' eagles' wings" upon which the re- 
deemed were borne unto the Lord. That the term 
" eagles' wings" really points to the Pisonic age is in- 
dicated in Ezek. i. 4-10 ; x. 8-14, 20-22 ; Dan. iv. 32, 
33; Eev. iv. 7; vi. 7, 8. 

Sinai pertains to the Euphratic age; therefore let 
Mount Sinai be established (see Diagram 19) upon the 
line that separates man of Adam's race from the Pre- 
Euphratic era, — for man of Adam's race as an actual 



142 INDICATIONS OF THE BOOK OF EXODUS. 

existence does not extend bevond this line, — when the 
indication arises that the commands of the Lord as 
given from Mount Sinai will pertain to the whole 
human familv, or to man of Adam's race g-enerallv. 

What are the commands of the Lord as given at 
this time? They are these (see verses 5, 6), "]Xow 
therefore, if ye will obey my voice indeed, and keep 
my covenant, then ye shall be a peculiar treasure unto 
me above all people : for all the earth is mine : 

" And ye shall be unto me a kingdom of priests, 
and a holy nation. These are the words which thou 
shalt speak unto the children of Israel/' 

The plan of the redemption of man of Adam's race 
havino; been made manifest in the eatino; of the Living; 
Bread that came down from heaven, by which the 
spirit of man is regenerated or born into the Living 
Bread, so man of Adam's race, after such regeneration, 
becomes fitted as a priest, as a kingdom of priests, and 
as a holy nation unto the Lord. 

Of what value to the Lord is such a kingdom of 
priests ? The value of such a kingdom lies in the con- 
ditions expressed by the great Law of Iniquity. By 
this Law names, iniquity, blood, and characteristics are 
transmitted from generation to generation until they 
shall fall upon the body of the Messiah as the Re- 
deemer, — not the Redeemer of man of Adam's race 
only, but as the Redeemer of and for the creature 
world, both heavenly and earthly, animate and inani- 
mate. 

For the Redeemer a pure unblemishable body was 
created in and as the very beginning of the creation of 
God ; later, the earth or matter otherwise was created ; 



INDICATIONS OF THE BOOK OF EXODUS. I43 

and later still the spirit of the living creature (host not 
being considered) was born into the earthy body. 

The body that was created for the Word of God or 
the Redeemer, in and as the very beginning of the cre- 
ation of God, is as perfectly fitted for a habitation of 
the living creature as the earthy body is fitted for a 
habitation of the living creature; nay (see Col. i. 18), 
even more so ; for pre-eminence in all things gives pre- 
eminence in this also. But, that all hosts may be 
proved as to who alone can order, govern, subdue, 
protect, provide, and deliver, that none suffer or go 
hungry, the living creature was born into the earthy or 
natural body at the first. The general failure of the 
creature world as a governing element is witnessed by 
the general tribulation besetting the creature; hence 
were no redemption or regeneration provided, the in- 
dividual excellence of an intelligence could never rise 
above tribulation or reach perfection. 

Redemption and regeneration, however, have been 
provided for, in that the spirit of the living creature 
can be transferred from the earthy body, with which it 
was clothed in the day it was brought forth, into the 
pure unblemishable body that was created for the Word 
of God in and as the very beginning of the creation of 
God ; hence the excellence of the creature intelligence 
can and does reach perfection through the redemption 
and regeneration thus provided. 

It is stated (St. John vi. 53-57), " Then Jesus said 
unto them. Verily, verily, I say unto you, Except ye 
eat the flesh of the Son of man, and drink his blood, 
ye have no life in you. 

" Whoso eateth my flesh, and drinketh my blood. 



144 INDICATIONS OF THE BOOK OF EXODUS. 

hath eternal life ; and I will raise him up at the last 
day. 

'^ For my flesh is meat indeed, and my blood is drink 
indeed. 

" He that eateth my flesh, and drinketh my blood, 
dwelleth in me, and I in him. 

" As the living Father hath sent me, and I live by 
the Father; so he that eateth me, even he shall live by 
me ;" hence, by the eating of the body that was created 
for the Word of God in the beginning of the creation 
of God, the spirit of the eater dwells in it, or is regen- 
erated or born into it, and thus becomes holy. 

In this light, therefore, through regeneration, man 
of Adam's race becomes a holy nation unto the Lord ; 
and inasmuch (see Gen. xii. 1-7; xiii. 14—17) as the 
promise is made to Abraham, and to the seed of Abra- 
ham, so the choosing of man of Adam's race as a king- 
dom of priests is indicated, in that (see Gen. xiv. 18- 
20 ; Ex. xxix. 32, 33 ; St. Mark xiv. 22 ; St. Matt. 
XV. 21-28) they partake of the body of the Redeemer 
in a direct manner, thereby becoming temples of the 
Lord's body. 

Through the institution of the kingdom of the 
priests thus indicated a system of indirect regeneration 
for the creature world becomes manifest that will reach 
"unto the utmost bound of the everlasting hills;" 
for (see xxix. 33) " they shall eat those things where- 
with the atonement was made, to consecrate and to 
sanctify them." 

Thus the command of the Lord that was given to 
the children of Israel from the top of Sinai will, 
through the children of Israel as a kingdom of priests, 



INDICATIONS OF THE BOOK OF EXODUS. 145 

and a holy nation, reach to the great beyond of man 
of Adam's race; wherefore (see Diagram 19), when 
Moses shall return again to Horeb he will bear with 
him (see x. 26) the rich fruits that pertain to the six 
creative days. 

When the command of the Lord was given from 
Sinai that the children of Israel should be a peculiar 
treasure to the Lord above all people, and that they 
should be a kingdom of priests, and a holy nation unto, 
the Lord, the condition was imposed that, to enter into 
these promises, they should keep the Lord's covenant. 
Wherefore, had the Word of God as the begotten Son 
not been present, had not the Son as the first-born 
among many brethren been present (see Diagram 19), 
then these promises would have fallen to the ground as 
valueless edicts because of the general failure of man 
of Adam's race. But through the presence of the Son 
as the first-born among many brethren, and through 
his actual participation in the involved labors, the 
promises became sealed to the people through his ful- 
filment of God's covenant ; hence the priesthood of 
man is openly confirmed at the Last Supper (see St. 
Mark xiv. 22), when " Jesus took bread, and blessed, 
and brake it^ and gave to them, and said, Take, eat ; 
this is my body." 

Through the ministrations of the priesthood of Mel- 
chizedek man becomes the temple of the body that was 
created for the Word of God in the beginning of the 
creation of God in a direct manner, — Jesus having been 
made a priest forever after the order of Melchizedek ; 
whence it follows (see xxix. 32, 33) that as Aaron and 
his sons shall eat those things wherewith the atonement 
Q k 13 



146 INDICATIONS OF THE BOOK OF EXODUS. 

was made, but that a stranger shall not eat thereof, and 
as (see St. Matt. xv. 22-28) the daughter of the woman 
of Canaan was healed, — although the children's bread, 
evidently, was not sent directly to such, — that regenera- 
tion finds fulfilment also in an indirect manner, even as 
the crumbs are eaten that fall from the master's table. 
Indirect regeneration, therefore, as already indicated, 
can find fulfilment through man of Adam's race as a 
priesthood, and as a holy nation ; hence the universal 
preying of the animal kingdoms, the one upon the 
other, becomes filled with a wonderful import that finds 
expression in the priesthood of man. 

XIX. 7, 8. " And Moses came and called for the 
elders of the people, and laid before their faces all these 
words which the Lord commanded him. 

8. " And all the people answered together, and said, 
All that the Lord hath spoken we will do. And 
Moses returned the words of the people unto the 
Lord.'' 

Thus the people signified their willingness to accept 
the covenant of the Lord. 

XIX. 10-13. "And the Lord said unto Moses, Go 
unto the people, and sanctify them to day and to 
morrow, and let them wash their clothes, 

11. " And be ready against the third day : for the 
third day the Lord will come down in the sight of all 
the people upon mount Sinai. 

12. "And thou shalt set bounds unto the people 
round about, saying. Take heed to yourselves, that ye go 
not up into the mount, or touch the border of it : who- 
soever toucheth the mount shall be surely put to death : 

13. " There shall not a hand touch it, but he shall 



INDICATIONS OF THE BOOK OF EXODUS. I47 

surely be stoned, or shot through ; whether it be beast 
or man, it shall not live : when the trumpet soundeth 
long, they shall come up to the mount." 

The extreme sacredness of Mount Sinai is indicated 
by the above verses, so that if beast or man but touch 
it they shall surely die. From this mount came forth 
the First Covenant or Law, and hence, from the sacred- 
ness of the mount, the sacredness of the First Covenant, 
and the irrevocability of the penalty which follows the 
breaking of this covenant, is indicated. The stand- 
point of the text, as shadowed by the third month after 
the departure of the children of Israel from Egypt, is 
in the Euphratic age, while the three days' sanctifica- 
tion memorializes the first three ages, wherefore the 
covenant of the Lord from Sinai becomes a manifest 
vital ruling from the first creation of man of Adam's 
race, and not from the day of Moses only. The exist- 
ence of the covenant before the day of Moses is clearly 
indicated (Rom. v. 13, 14), " For until the law sin was 
in the world : but sin is not imputed when there is no 
law. 

" Nevertheless death reigned from Adam to Moses." 
If death reigned from Adam to Moses, it certainly 
follows that sin was imputed from the Adam of the 
Euphratic race, and if sin was imputed at that time, 
then the First Covenant or Law must have entered at 
or about the time this Adam was created. Hence the 
First Covenant or Law must have been in force before 
the simple history of the exodus was recorded; and, 
if it was in force before the exodus was recorded, then, 
inasmuch as "death reigned from Adam to Moses," it 
must have been made with the whole house of Adam 



14S lyDICATIOXS OF THE BOOK OF EXODUS. 

(see Diagrams 13, 15, 16), whatever bearings it may 
have had upon other hosts. 

The covenant from Sinai (see Gal. iv. 24) " gender- 
eth to bondao^e,'' for the rio^hteousness of the hearers 
(see verses 7, 8) depends upon their own strength; but 
the history of man shows clearlv enough that thev 
were altogether too weak to resist the aggressive evil 
which reared itself against them. 

In the light (see Gal. iv. 2-4) that Sinai represents 
the First Covenant or Law, — then the charge (xix. 
12, 13), ''Take heed to yourselves, that ye go not 
up into the mount, or touch the border of it : whoso- 
ever toucheth the mount shall be surely put to 
death : 

" There shall not a hand touch it, but he shall surely 
be stoned, or shot through ; whether it be beast or man, 
it shall not live," is given also to the Adversary and 
his host, and to all hosts pertaining to the Pre-Euphra- 
tic era. This charge, however, was unheeded by the 
Adversaiw; for he disregarde<l the sacreduess of Sinai 
as the Law, he tempted and caused the fall of man, as 
recorded in G^n. iii., while the only-begotten Son, the 
First-born himself, suffered the extremes of tribulation, 
suffering, and even death (see Isa. liii. ; I. Kings xxi. 
1-16) at his hands. 

XIX. 21-25. '^ And the Lord said unto Moses, Go 
down, charge the people, lest they break through unto 
the Lord to gaze, and many of them perish. 

22. '• And let the priests also, which come near to 
the Lord, sanctify themselves, lest the Lord break forth 
upon them. 

23. '' And Moses said unto the Lord, The people 



INDICATIONS OF THE BOOK OF EXODUS. I49 

cannot come up to mount Sinai : for thou chargedst us, 
saying, Set bounds about the mount, and sanctify it. 

24. "And the Lord said unto him, Away, get thee 
down, and thou shalt come up, thou, and Aaron with 
thee : but let not the priests and the people break through 
to come up unto the Lord, lest he break forth upon them. 

25. "So Moses went down unto the people, and 
spake unto them." 

This charge seems to relate to man immediately after 
the fall, at which time (see Gen. iii. 24) he was driven 
out of Eden ; while a flaming sword, which turned 
every way, was placed there to keep the way of the 
Tree of Life ; for not only man, but the whole host of 
evil sought the fruit of this Tree that the bounds of 
time might be removed. 

In the light (see Gal. iv. 25) that Sinai bears upon 
the whole House of Man, then the bounds set about 
it indicate the limits of the Four Ages into which time 
is divided. Should, however, the people break through 
these bounds and partake of the Tree of Life, time 
would become limitless, and the people would be united 
forever to a kingdom abounding with pain and tribu- 
lations of all kinds ; hence the Tree of Life is guarded 
with great care. It is not unlikely, however, but that 
some protection was thrown around the Tree of Life 
from the beginning (see Deut. xxxiii. 8), lest man 
should, at the first, partake of the fruit thereof and 
thus live forever. Should man, at the first, partake 
of the Tree of Life, and then eat of the Tree of the 
Knowledge of Good and Evil, the plan for the over- 
throw of Evil would be vitiated, if not made altogether 
void. Why? Because sin was in the world (see Rom. 

13* 



150 INDICATIONS OF TEE BOOK OF EXODUS. 

V. 13) until the law, — but sin was not imputed when 
there is no law, — and the Law entered that the offence 
might abound ; hence through the offence sin is im- 
puted, and where sin is imputed death reigns. Should, 
therefore, man first partake of the Tree of Life, then, 
notwithstanding the offence, death could not reign over 
the transgressor; hence sin would become established 
forever, unless some destructive element other than 
death was brought forth to overwhelm it. The text 
becomes evidence that the great mission of Lucifer, 
the destroying angel, is the absolute destruction of 
the Kingdom of Evil ; hence the bringing forth of 
so powerful a creature by the creative Power ; hence 
again (I. Cor. xv. 26), ^' The last enemy that shall be de- 
stroyed is death ;" and also, as indicated in Ezek. xxviii. 
18, 19, Death shall be destroyed by his own attribute; 
for the decree recorded in Ezek. xxviii. 18, 19, " There- 
fore will I bring forth a fire from the midst of thee, it 
shall devour thee, and I will bring thee to ashes upon 
the earth in the sight of all them that behold thee. 

" All they that know thee among the people shall 
be astonished at thee ; thou shalt be a terror, and 
never shalt thou be any more," almost unquestionably 
stands against Lucifer (see Isa. xiv. 3-23) as the angel 
Death. 

Of the two charges given Moses from the top of 
Sinai (see verses 11-13, 21-25), one may pertain to 
man of Adam's race (see situation of Mount Sinai, 
Diagram 19), and the other to the dwellers of the Pre- 
Euphratic era; hence, by these charges, hosts other 
than man of Adam's race are brought under the ruling 
of the commands and statutes given from Sinai. 



INDICATIONS OF THE BOOK OF EXODUS. 151 

XX. 4, 5. " Thou shalt not make unto thee any 
graven image, or any likeness of any thing that is in 
heaven above, or that is in the earth beneath, or that is 
in the water under the earth : 

5. " Thou shalt not bow down thyself to them, nor 
serve them : for I the Lord thy God am a jealous God, 
visiting the iniquity of the fathers upon the children unto 
the third and fourth generation of them that hate me." 

In these verses the great Law of Iniquity is given 
forth, through the operation of which the debt of the 
fathers will be transmitted from the fathers upon the 
children unto the third and fourth generation. Three 
of these generations are under the veil, and they in- 
dicate the first three ages of man, while the fourth 
generation indicates the Fourth age. The descent of 
iniquity indicates the activity of the Ten Command- 
ments from the First age (see Diagram 19), and, doubt- 
less, they form a portion of the instructions given the 
fathers of the various races of men in the days of 
their creations, under the name of the Tree of the 
Knowledge of Good and Evil. 

XXI., XXII., XXIIL These chapters contain 
various laws and ordinances for the government of the 
children of Israel, thereby defining the Tree of the 
Knowledge of Good and EviL They may, to a certain 
extent, also be considered as an analysis of the Ten 
Commandments. In this form, as simple history per- 
taining to the Pisouic age, they were given forth and 
made with the children of Israel after the exodus, as 
stated in Deut. v. 2, 3, "The Lord our God made a 
covenant with us in Horeb. 

" The Lord made not this covenant with our fathers, 



152 INDICATIONS OF THE BOOK OF EXODUS. 

but with us, even us, who are all of us here alive this 
day." The Ten Comjuandments, however, were issued 
before this particular version of the covenant was made 
and defined, even as indicated in Deut. v. 22, " These 
words the Lord spake unto all your assembly in the 
mount out of the midst of the fire, of the cloud, and of 
the thick darkness, with a great voice ; and he added no 
more. And he wrote them in two tables of stone, and 
delivered them unto me." After these words — doubt- 
less the Ten Commandments — had been spoken by the 
Lord, and which the people heard from Sinai, the cove- 
nant in Horeb was made and delivered through Moses ; 
for the children of Israel feared the voice of the Lord ; 
from which it follows (see Diagram 19) that although 
this covenant was made with the children of Israel 
after the exodus, the Ten Commandments do not, of 
necessity, take their rise from that time. Moreover 
(see XX. 18-20), the Ten Commandments were given 
forth that by them the people might be proved, and 
that they sin not. The people were proved (see Dia- 
gram 13) at Marah, they were proved (see Diagram 15) 
at the wilderness of Sin, and they were proved (see Dia- 
gram 16) at Meribah, whence the indication becomes 
marked that the Ten Commandments embodied the 
Law that was established with each of the four races 
of men in the day of their creation. 

XXIV. 1-8. " And he said unto Moses, Come up 
unto the Lord, thou, and Aaron, Xadab, and Abihu, 
and seventy of the elders of Israel ; and worship ye 
afar oiF. 

2. " And Moses alone shall come near the Lord : 



Ex. xxiv. 1-8, cc i 
DIAi i 




Q 



THE BLOOD 

Creation of a body for the Word of God as the very 

First day.— Creation of light. 

Second day.— Creation of tlie firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and It 

The Son begotten. Beginning of Time. 
Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 
Mount Sinai as shadow. 

The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
f<- Destruction of the Euphratic or First race. 

"> // The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
»^ Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Mount Horeb as shadow. Allegorical stand-point as 

Deluge of Moah as shadowed by the Red Sea. Destrt 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Redeemer of man. 

The exodus as shadow. The Red Sea as shadowing the Deluge. 

Simple historical stand-point as from the Red Sea. 

The earth in the Pisonic age. Crucifixion, absolute death, and resnrt 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



lered as allegory. 
lM 20. 

SPBINKIilNG. 

; ming of the creation of God (see Col. i. 13-18 ; Rev. iii. 14). 



iof the earth. 



ii the Delude. 

:■ a of the Gihonlc or Third race. 



1 1 or the Messiah as Jesus Christ. 



INDICATIONS OF THE BOOK OF EXODUS. I53 

but they shall not come nigh ; neither shall the people 
go up with him. 

3. "And Moses came and told the people all the 
words of the Lord, and all the judgments : and all the 
people answered with one voice, and said, All the words 
which the Lord hath said will we do. 

4. "And Moses wrote all the words of the Lord, 
and rose up early in the morning, and builded an altar 
under the hill, and twelve pillars, according to the 
twelve tribes of Israel. 

5. " And he sent young men of the children of Israel, 
which offered burnt offerings, and sacrificed peace offer- 
ings of oxen unto the Lord. 

6. " And Moses took half of the blood, and put it in 
basins ; and half of the blood he sprinkled on the altar. 

7. " And he took the book of the covenant, and read 
in the audience of the people : and they said. All that 
the Lord hath said will we do, and be obedient. 

8. " And Moses took the blood, and sprinkled it on 
the people, and said. Behold the blood of the covenant, 
which the Lord hath made with you concerning all 
these words.'' 

In Diagram 20, spaces a, a indicate the Four Ages 
of Man ; b, h indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate pertainings of the 
seventy elders of Israel to the first seven semidi visions 
of the Four Ages (Decade System) ; c?, d indicate per- 
tainings of Moses, Aaron, IN^adab, and Abihu to the 
four chief divisions of the Euphratic age; e, e indicate 
appertainings of the twelve tribes of Israel to the Four 
Ages (see Ezek. xlviii. 30-34), and also the pertaining 
of the twelve pillars, as memorials of the twelve tribes. 



154 INDICATIONS OF THE BOOK OF EXODUS. 

to the Four Ages ;/,/ indicate time ; g^ g indicate per- 
taining of Moses to the first three ages of man. 

By Diagram 20, spaces d, d (see, also, verse 2), Moses 
has a special pertaining to the first portion of the Pre- 
Euphratic era ; Aaron has a special pertaining to the 
second portion of the Pre-Euphratic era ; Nadab and 
Abihu pertain to the two divisions of the Euphratic 
age from the creation of man of Adam's race, while 
Sinai is indicative of the Euphratic age; hence the 
allegoric stand-point is in the Euphratic age. 

The altar under the hill shadows the earth during 
the Four Ages, the twelve pillars very probably shadow 
the appertainings of the twelve tribes of Israel to the 
Four Ages as a kingdom of priests, upon which the 
earth is borne up ; as, therefore, burnt-ofierings and 
sacrifice of peace-offerings were offered upon the altar 
constructed by Moses, so, through these ministrations, 
as shadows, the labors and tribulations that shall de- 
velop and pertain to the Four Ages of Man are indicated. 

Of the blood of the sacrifice one-half was sprinkled 
on the altar. In the light, therefore, that the altar 
shadows the earth, — the four sides of the altar shadow- 
ing the Four Ages, — then the blood sprinkled upon it 
becomes a memorial and witness in the earth that this 
blood was violently shed through some direct or indi- 
rect cause. 

The blood that Moses sprinkled upon the people 
doubtless was the half that remained of the sacrifice. 
Why should the people thus have been sprinkled with 
the blood of the sacrifice ? The indications are that it 
was to make the mission of man as a kingdom of 
priests and a holy nation (see xix. 3-6) steadfast and 



INDICATIONS OF THE BOOK OF EXODUS. 155 

sure in the eyes of all hosts ; for this blood or life (see 
Gen. ix. 4-6) will be required. 

As, therefore, the blood of the sacrifice fell upon the 
people as a kingdom of priests and a holy nation, so, 
through the ministrations of the people as a kingdom 
of priests and a holy nation, regeneration may, at some 
time, pertain to the creature whose blood (see Heb. ix. 
25) rested upon them. 

If (see xxix. 32, 33) Aaron and his sons shall eat 
those things wherewith atonement was made to conse- 
crate and to sanctify them, then the indication follows 
that after man, as a kingdom of priests and a holy 
nation, shall have eaten of the Lord's body, or the body 
that was created for the Word in the beginning of the 
creation of God, that regeneration will, through some 
prescribed channel, fall to the creature that has been so 
consecrated and sanctified; for (see Heb. ix. 11, 12) 
" Christ being come a high priest of good things to 
come, by a greater and more perfect tabernacle, . . . 
having obtained eternal redemption for us.^^ The re- 
demption of man, therefore, must obtain through the 
great and perfect tabernacle that was prepared for Christ 
the Word of God in and as the very beginning of the cre- 
ation of God, whereby the imperfect or earthy body will 
be left behind forever. From this position indications 
follow that, as with man, the spirit of the creature world 
is transferred from the earthy body, and is regenerated or 
born into the pure unblemishable body that was created 
and prepared for Christ as the Word of God, and hence 
that, after regeneration, their redemption (see Heb. x. 
20) is made sure by the blood of Christ when he gave 
his life (see St. John iii. 16, 17) for the life of the world. 



156 INDICATIONS OF THE BOOK OF EXODUS. 

Indications further follow (see Eph. ii. 11-22; Col. 
ii. 15-19) that Christ, in the pure unbleinishable body 
that was prepared for him, really is "the Head, from 
which all the body by joints and bands having nourish- 
ment ministered, and knit together, increaseth with the 
increase of God/' As, therefore, the creature world is 
regenerated or born into the body that was created for 
the Word of God in and as the very beginning of the 
creation of God, — which body is entirely suitable for 
the purpose, — so " all the building fitly framed together 
groweth unto a holy temple in the Lord," and thus 
" increaseth with the increase of God." 

XXIV. 16. "And the glory of the Lord abode 
upon mount Sinai, and the cloud covered it six days : 
and the seventh day he called unto Moses out of the 
midst of the cloud." 

The six days during which the cloud rested upon 
Mount Sinai memorialize the six semidivisions of the 
three ages under the veil, and the seventh day indicates 
the epoch — viz., the first half of the Fourth age — in 
which the Messiah came forth for the redemption (see 
Heb. ix. 14, 15) of the transgressions that were under 
the First or Old Testament. 

XXV. 10-22. "And they shall make an ark of 
shittim wood : two cubits and a half shall be the length 
thereof, and a cubit and a half the breadth thereof, and 
a cubit and a half the height thereof. 

11. "And thou shalt overlay it with pure gold, 
within and without shalt thou overlay it, and shalt 
make upon it a crown of gold round about. 

12. " And thou shalt cast four rings of gold for it, 



INDICATIONS OF THE BOOK OF EXODUS. I57 

and put them in the four corners thereof; and two rings 
shall be in the one side of it, and two rings in the other 
side of it. 

13. "And thou shalt make staves of shittim wood, 
and overlay them with gold. 

14. " And thou shalt put the staves into the rings by 
the sides of the ark, that the ark may be borne with 
them. 

15. " The staves shall be in the rings of the ark : 
they shall not be taken from it. 

16. " And thou shalt put into the ark the testimony 
which I shall give thee. 

17. "And thou shalt make a mercy seat 0/ pure 
gold : two cubits and a half shall be the length thereof, 
and a cubit and a half the breadth thereof. 

18. " And thou shalt make two cherubim of gold, 
of beaten work shalt thou make them, in the two ends 
of the mercy seat. 

19. "And make one cherub on the one end, and the 
other cherub on the other end : even of the mercy seat 
shall ye make the cherubim on the two ends thereof. 

20. " And the cherubim shall stretch forth their 
wings on high, covering the mercy seat with their 
wings, and their faces shall look one to another; 
toward the mercy seat shall the faces of the cheru- 
bim be. 

21. " And thou shalt put the mercy seat above upon 
the ark ; and in the ark thou shalt put the testimony 
that I shall give thee. 

22. " And there I will meet with thee, and I will 
commune with thee from above the mercy seat, from 
between the two cherubim which a7'e upon the ark of 

14 



158 INDICATIONS OF THE BOOK OF EXODUS. 

the testimony, of all things which I will give thee in 
commandment unto the children of Israel.'^ 

In Diagram 21, spaces a, a indicate the Four Ages 
of Man ; 6, h indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate the first seven semi- 
divisions of the Four Ages by the seven days (see xxiv. 
15, 16) the cloud rested upon Mount Sinai; cZ, d indi- 
cate the first three ages by the three half-cubits' breadth 
of the Ark of the Covenant ; e, e indicate time ; /, / 
indicate and comprehend the time, or times, in which 
the Law entered in for the government of all hosts ; 
g, g indicate pertaining of the Ark of the Covenant to 
time as comprehending the issue of the Law; A, A, as 
the two staves, indicate and shadow the presence of the 
two Faithful Witnesses. 

By Diagram 21, spaces d, cZ, the three half-cubits' 
breadth of the Ark pertain to the first three ages of 
man. During the days of these ages — the Gihonic or 
third, ending with the Deluge of Noah — four consecu- 
tive races of men were created by the Almighty Power, 
and given place and mission. These four races consti- 
tute the human family, or man of Adam's race ; and, 
with the advent of each race, the Law entered that they 
might be proved in regard to their fitness as subjuga- 
tors, providers, protectors, and rulers ; hence the Ark of 
the Covenant takes up and shadows (see Heb. viii. 4, 5) 
conditions pertaining to the calling and mission of man. 

In the beginning of the Euphratic age (see Diagram 
21) the Son was begotten, and (see Lev. xxvii. ; Rev. 
xii.) with the begetting of the Son time begins. The 
Son (see Rom. viii. 29 ; Gen. i. 26, 27 ; Rev. xii. 1-5, 
17) is the first-born among many brethren; wherefore. 



$«: 



INDICATIONS OF THE BOOK OF EXODUS. 159 

Ex. XXV. 10-22, considered as allegory. 
DIAGRAM 21. 

THE ABK OF THE COVENANT. 



Creation of a body for the Word of God as the very- 
beginning of the creation of God (see Col. i. IS- 
IS; Rev. iii. 14). 

First day.— Creation of light. 

Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the 
earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's), 

The Law enters in to the Euphratic race (see 

Diagram 13). 

Dividing in the midst of the Euphratic age. 



/f^<^ay 



2-^010 



3^Ja 



4f^^a. 



S^day 



e^Jay 



f-^hi-i 



'f? .? 



Creation of the Hiddekelic or Second race. The Law enters in to 
the Hiddekelic race (see Diagram 15). 

Destruction of the Euphratic or First race. 



' 1; ; Dividing in the midst of the Hiddekelic age. 



Creation of the Gihonic or Third race. The Law enters in to the 
Gibonic race (see Diagram 16). 

Destruction of the Hiddekelic or Second race. 



Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. The Law enters in to the 

Pisonic race (see Gen. ii. 10-17). 
Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Son of man in *^he day of Abraham. 
Messianic Epoch. 
Dividing in the midst of the Pisonic age. Crucifixion, absolute 

death, and resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 
Thousand Years' Era. 



Era of Destruction. 
End of Time. 



160 INDICATIONS OF THE BOOK OF EXODUS. 

as the Law is over the brethren, so the Law is over the 
first-born also, and he must come under the ruling 
thereof. 

The presence of the begotten Son in the various ages 
of man is indicated by the staves upon which the Ark 
and all its precious appointments are borne ; hence (see 
verse 15), as these staves shall not be removed from 
their assigned places, so (see Diagram 21) the Son can- 
not be taken from under the Law that entered in for 
the government of all hosts (see, also, Rev. xi. 3, 4). 

In the light that the staves shadow the two Faithful 
Witnesses, then the Ark itself may shadow man of 
Adam's race as a holy nation ; and if a holy nation, 
then (see xix. 3-6) as a kingdom of priests also, by 
which — gold within, gold without, and a golden crown 
to grace all — the instrumentality of man in the minis- 
tration of the pure, unblemishable body of the Messiah 
is made manifest. 

To whom shall the kingdom of priests thus indicated 
minister ? They doubtless shall minister, either directly 
or indirectly, to the hosts of creatures that pertain to 
the six creative days ; for, in conformity with values 
already assigned (see Diagrams 18, 21), let the creative 
days be represented by a half-cubit, and let the Pisonic 
age be represented by a half-cubit, when the grand 
epoch from the beginning of the creation of God unto 
the end of time will be represented by five half-cubits. 
The length of the Ark is just five half-cubits; where- 
fore, by five half-cubits of length, and by five half- 
cubits of breadth, a perfect square is shadowed or 
brought to notice that indicates a perfect unit of labor 
as established u23on it as a base. 



INDICATIONS OF THE BOOK OF EXODUS, 161 

The Mercy-seat is five half-cubits in length and three 
half-cubits in breadth, and is placed above upon the 
Ark ; hence it pertains in a particular manner to the 
same periods of time as the Ark itself. But, however, 
that the mercy of the Lord may reach to all, the staves 
(see I. Kings viii. 7-9) can be and are drawn out (see, 
also, Diagram 21), by which the labors of the two 
Faithful Witnesses — of whom (see Rev. i. 5) Jesus 
Christ the Messiah is one — will reach from the be- 
ginning of the creation of God unto the end of 
time. 

The pertaining of the Mercy-seat further points to 
the priesthood of man ; for, through the revealed or 
manifest ministrations of the priesthood of Melcliize- 
dek (see Gen. xiv. 18-20 ; St. Mark xiv. 22), man of 
Adam's race is a direct partaker of the " hidden manna,'' 
the Living Bread that came down from heaven, whereby 
he becomes the temple of the " hidden manna," or 
Living Bread, and hence, as such, is priest and minister 
of holy things ; hence, again, through man as a king- 
dom of priests the " hidden manna" may be partaken 
of by other hosts than man of Adam's race, that re- 
demption may fall to them as well as to those who first 
fell asleep in the valley of the shadow of death, yet 
after the manner of Christ, who said (see St. Mark xiv. 
22), " Take, eat ; this is my body." 

Sketch B indicates the relative positions of the Ark 
of the Covenant, the Mercy-seat, and the two cherubim. 
As a shadow of heavenly things they symbolize the 
Trinity in the labors for the overthrow of Evil and for 
the redemption of the fallen. By it the visible mani- 
festation of two Persons of the Trinity is indicated ; but 
I 14* 



162 INDICATIONS OF THE BOOK OF EXODUS. 



Sketch B. 



the Father, whom no man hath seen at any time, 
dwells between the cherubim, an invisible, all-power- 
ful God. 

Since, by the death of the Saviour Jesus Christ, the 

First Covenant is made old, 
the figure further indicates 
that the way into the holiest 
is free to all through his 
blood, and that Jesus stands 
there ready and willing to 
receive all who may come 
unto him, and to appear 
in the presence of God to 
make intercession for them. 
Behold the empty Mercy- 
seat ; behold the attitude of 
blessing; behold the mute, 
the powerful, appeal for all 
to come and " enter into the 
holiest by the blood of 
Jesus" ! By the figure, 
Jesus Christ is waiting. Who will come? 

XXV. 23-30. " Thou shalt also make a table of 
shittim wood : two cubits shall be the length thereof, 
and a cubit the breadth thereof, and a cubit and a half 
the height thereof. 

24. " And thou shalt overlay it with pure gold, and 
make thereto a crown of gold round about. 

25. " And thou shalt make unto it a border of a 
handbreadth round about, and thou shalt make a 
golden crown to the border thereof round about. 

26. "And thou shalt make for it four rings of gold, 




The Ark of the Covenant. 



INDICATIONS OF THE BOOK OF EXODUS. 163 

and put the rings in the four corners that are on the 
four feet thereof. 

27. " Over against the border shall the rings be for 
places of the staves to bear the table. 

28. "And thou shalt make the staves of shittim 
wood, and overlay them with gold, that the table may 
be borne with them. 

29. " And thou shalt make the dishes thereof, and 
spoons thereof, and covers thereof, and bowls thereof, 
to cover withal : of pure gold shalt thou make them. 

30. " And thou shalt set upon the table shewbread 
before me always." 

In Diagram 22, spaces a, a indicate the Four Ages of 
Man ; b, b indicate the Four Ages as Sinai, Elim, Horeb, 
and Canaan ; c, c, by half-cubits, indicate pertaining 
of table for shewbread to the Hiddekelic and Gihonic 
ages; c?, d (see, also, Diagram 18) indicate twelve chief 
divisions of the Four Ages in two sets of six each ; 
6, e indicate time ; /, / indicate pertaining of table 
for shewbread to time ; g, g indicate pertaining of the 
two staves as the two Faithful Witnesses. 

The table for shewbread is one cubit in breadth and 
two cubits in length ; therefore let the chronological 
system applied to the Ark of the Covenant be applied 
to the table for shewbread, when it will be found (see 
Diagram 22) that one half-cubit will pertain to the 
Hiddekelic age and one half-cubit to the Gihonic age. 

The staves upon which the table is borne doubtless 
project, even as those of the Ark projected, and hence, 
should they be drawn out they would reach from the 
beginning of the Euphratic age down to the end of the 
Pisonic age, and thus would cover time from the be- 



164 lyDICATIOXS OF THE BOOK OF EXODUS. 

Ex. XXV. 23-30, considered as allegory. 
DIAGRAM 22. 



^ty 



THE TABLE FOE 5HEWBREAD. 



Creation of a body for the Word of God as the very 
beginniBg of the creation of God (see CoL i. 13-18 ; 
Eev. iii. 14>. 

First day. — Creation of light Creation of the earthy. 



J-^ ^*- 



5^ da-j 



^''"^'J J 



•^ iM 



Second day. — Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth day. — Creation of snn, moon, and stars. 

Fifth day.— Creation of fishes and fowL 

5:v-: £ -_77- : .:'e, Mccpin e thing, and beast oT the earth. 

Ti T~ - T :->}v- tbatTascreatedfortheWordofGod 

_i:_t r.-iLLT : tt: Tz;;-lngitwiUllife;mIldsotheWo^dbe- 
r ■- 1; r; .::, J 1 : : r : Tne bodT-thosiarested with life is, 
~ ; r : - 1 1 : : t _ z ^ Bread" that shall be eaiea (see St. 

.T:::! _ ;.-:: ; " - t , . iTTr-if. thecre»tiireworldi«ajbe 

rrzr ;-. ri -i ihroQeh F^ensTatioii. hkrc 

. r:- _rjarlcsthebegiiuuii£ofTfMe. 
1 ratio or Firs: race (Adam's). 
_ ;;" Time. 



Crea:: : - 
First Gr-:. ; 



Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Second Grand Division of Time. 

Creation of the Gihonie or Third race. 
Destruction of the Hiddekelic or Second race. 

Third Grand Division of Time. 



Creation of the Pisonic or Fourth race. 
\ Allegorical stand-point as from the Deluge. 

Deluge of Xoah. Destraction of the Gihonie or Third race. 
Epoch of replenishment (see Gren. ix. 1). 

Adf^nc of the Messiah a^ the Son of man in the daj of Abrahan. 
Siaipie historical stand-point as from the Bed Sea. 
llessiaaie Epoch. 

Fosnh Grand DividoB of Time. CmeiSxioa, ahaidBte death, and 
Tes:iuTe<SioB of the Me^ah as Jesoa Christ. 

Judgmental Era, 
Thousand Tears' Era, 

Era of Destraction. 

End uf Time. 



*4s 



INDICATIONS OF THE BOOK OF EXODUS. 165 

ginning to the end. The two staves doubtless indicate 
the two Faithful Witnesses. 

Further, the table is two cubits, or four half-cubits, 
in length; wherefore, — in conformity with the chron- 
ological system set forth by Diagram 18 (see, also, 
Diagram 21), — let the Euphratic age be represented by 
a half-cubit, and let the Pisonic age be represented by 
a half-cubit, when it will be seen that the table for 
she wb read, together with the staves thereof, point to a 
perfect square, which, as in the case of the Ark of the 
Covenant, indicates a perfect unit of labor as established 
upon it as a base. 

The perfect square thus shadowed is further indicated 
by the cakes of shewbread, twelve in number (see Lev. 
xxiv. 5, 6), that shall be set upon it. The shewbread 
is placed in two rows, six in each row ; hence they 
memorialize the twelve chief divisions of time (see 
Diagram 22, spaces d, d) as in two sets of six each. 

What is the unit of labor shadowed by this square, 
or to what does it relate ? The indications are that it 
relates to the body of the Son of God, as the Living 
Bread, from the begetting of the Son unto the end of 
time. The labor involved is the regeneration of the 
creature world, whereby, through regeneration, or by 
being born again, the creature world is made partaker 
of the eternal life that pertains to the body created for 
the Word of God. 

'XXV. 31-37. " And thou shalt make a candlestick 
of pure gold : of beaten work shall the candlestick be 
made : his shaft, and his branches, his bowls, his knops, 
and his flowers, shall be of the same. 

32. " And six branches shall come out of the sides 



166 INDICATIONS OF THE BOOK OF EXODUS. 



of it; three branches of the candlestick out of the one 
side, and three branches of the candlestick out of the 
other side : 

33. ^' Three bowls made like unto almonds, with a 
knop and a flower in one branch ; and three bowls 
made like almonds in the other branch, with a knop 
and a flower : so in the six branches that come out of 
the candlestick. 

34. " And in the candlestick shall he four bowls made 
like unto almonds, with their knops and their flowers. 

35. " And there shall be a knop under two branches 
of the same, and a knop under two branches of the 
same, and a knop under two branches of the same, ac- 
cording to the six branches that proceed out of the 
candlestick. 

36. " Their knops and their branches shall be of the 
all of it shall be one beaten work of pure gold. 

37. "And thou" shalt 
make the seven lamps 
thereof: and they shall 
light the lamps thereof, 
that they may give light 
over against it." 

In the candlestick (see 
Sketch C) the four bowls, 
which are upon the top 
of the shaft, indicate the 
Four Ages of Man dur- 
ing which the labors of 
the two Faithful Wit- 
nesses were continued (see Diagrams 21, 22) for the 
overthrow of Evil and for the redemption of the 



same 



Sketch C. 




The Golden Candlestick. 



INDICATIONS OF THE BOOK OF EXODUS. IQ'J 

fallen. The seven lamps within the four bowls in- 
dicate the first seven semidivisions of time, or of the 
Four Ages, throughout which the First Covenant 
was the ruling principle for the government of all 
hosts. The three branches on the one side, and the 
three branches on the other side, indicate the two 
Faithful Witnesses, — in whom dwelleth all the ful- 
ness of the Godhead bodily, — and, doubtless, they 
are those indicated in Zech, iv. 12-14, as follows: 
" What be these two olive branches, which through 
the two golden pipes empty the golden oil out of 
themselves? . . . 

" Then said he. These are the two anointed ones, that 
stand by the Lord of the whole earth ;" and, doubtless, 
they are those indicated in Rev. xi. 3, 4, " And I will 
give power unto my two witnesses, and they shall 
prophesy a thousand two hundred and threescore days, 
clothed in sackcloth. 

" These are the two olive trees, and the two candle- 
sticks standing before the God of the earth.'' The 
divine character and triune fulness of these two are 
indicated by the three branches, by the three bowls 
with their knops, and by the three knops joined in 
one at the point where the olive branches empty the 
golden oil out of themselves into the two golden 
pipes. 

By the shadow the oil is poured into the bowls which 
are upon the ends of the branches, flowing from thence 
through the branches and golden pipes into the shaft 
of the candlestick, where it rises up, thus abundantly 
supplying the lamps that the light may shine over 
against them ; but by the substance, the labors emanate 



168 INDICATIONS OF THE BOOK OF EXODUS. 



Sketch D. 




Sketch E. 



from the Three Persons of the Trinity who are repre- 
sented in shadow by the branches which supply the 
candlestick with oil. 

The four almond-shaped bowls on the candlestick 
(see Sketch D) unite with knops or bulb-like protuber- 
ances and form a beautiful flower with 
four petals, which, as already stated, 
indicated the Four Ages of Man : in a 
similar manner the three bowls of a 
branch unite and form a flower with 
three petals ; which is indicative of the 
Trinity. 

The shaft of the candlestick, very 
probably, is a square column admitting 
of four distinctive knops; a knop to 
each bowl. The base, as constructed, 
is indicative of the fruit of the in- 
volved labors as shadowed in Ezek. xlvii. 1-9. 

Sketch E indicates three knops in one by which a 
knop is found under any two branches of their re- 
spective groups. 

In Diagram 23, spaces a, a indicate the Four Ages 
of Man ; b, h indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate the Four Ages by 
the four bowls of the golden candlestick ; c2, d indicate 
the first seven semidivisions of the Four Ages by the 
seven lamps of the golden candlestick ; e, e indicate the 
two Faithful Witnesses by the two sets of branches of 
the golden candlestick. 

The golden candlestick constructed by Moses (see 
Sketch C) is (see Heb. vii. 5) a shadow of heavenly 
things ; hence through this candlestick heavenly things 




1 

.^ 

•C 

«' 


n^ day 


Z1<^ day 


Sr-^day 


4{'! day 


Sffday 


C"! day 



INDICATIONS OF THE BOOK OF EXODUS. 1(39 

Ex. XXV. 31-37, considered as allegory. 
DIAGRAM 23. 

THE GOLDEN CANDLESTICK. 



Creation of a body for the Word of God as 
the very beginning of the creation of God 
(see Col. i. 13-18 ; Rev. iii. 14). 

First day. — Creation of light. Creation of the earthy. 

Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day. — Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 

Sixth (Jay. — Creation of cattle, creeping thing, and beast 

of the earth. 
The Son begotten (see Rev, xii. ; Lev. xxvii.). 

Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race 

(Adam's). 

Dividing in the midst of the Euphratic age 
(see Gen. xv. 8-10). 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 



Creation of the Gihonic or Third race. 

Destruction of the Hiddekelic or Second 
race. 



Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). [Abraham. 

Advent of the Messiah as the Son of man in the day of 

Messianic Epoch. 

Dividing in the midst of the Pisonic age. Crucifixion, 
absolute death, and resurrection of the Messiah as Jesus 
Christ the Faithful Witness. Judgmental Era. 

Thousand Years' Era. 
Era of Destruction. 
End of Time. 




15 



170 INDICATIONS OF THE BOOK OF EXODUS. 

can be made manifest. Wherefore (see Diagraai 23) 
let the four bowls, as shadow, indicate the Four Ages 
of Man, and let the seven lamps indicate the first seven 
semidivisions of these ages, when it will be seen that 
the shaft of the candlestick with its lamps shadows 
man of Adam's race as an instrumentality in the pur- 
pose of God. 

The two sets of bmnches, and the two golden pipes, 
point to and shadow the two Faithful Witnesses (see 
Zech. iv. 11-14) in the great labors for the overthrow 
of Evil, for the redemption of the fallen, and for the 
establishment of the Kingdom of Righteousness. The 
triune fulness pertaining to these Witnesses, as already 
indicated, is shadowed by the three branches, vvith their 
three bowls and their three knops that join the golden 
pipes. 

As in the shadow (see Sketch C), the golden oil is 
emptied out of the branches into the golden pipes, and 
from thence into the candlestick, with its seven lamps, 
so (see Diagram 23, at e, e) the two Faithful Witnesses 
enter into and bear up the whole House of Man, 
whereby the labors for the redemption hasten towards 
completion through the regeneration thus indicated. 
The branches of the candlestick are given position in 
harmony with Gen. xxix. 1-8 ; Ezek. xlvii. 1-9, al- 
though they may with equal harmony join the House 
of Man in the Fourth ao;e. 

The lamps (see verse 37) shall give light over against 
the candlestick ; hence the indication follows that, inas- 
much as (see Diagram 23) the seven lamps pertain to 
the Four Ao:es of Man, so the lio-ht thev shed must 
extend to the beyond of these ages ; wherefore, by this 



INDICATIONS OF THE BOOK OF EXODUS. 171 

extension, the instrumentality of man, and the priest- 
hood of man, are still further indicated. 

In the light that the two golden pipes shadow the 
two Faithful Witnesses, then the indication becomes 
well marked that the two staves, upon which the Ark 
of the Covenant and the tahle for shewbread were borne, 
indicate the two Faithful Witnesses also. 

XXVI. 1-6. " Moreover thou shalt make the taber- 
nacle with ten curtains of fine twined linen, and blue, 
and purple, and scarlet : with cherubim of cunning work 
shalt thou make them. 

2. " The length of one curtain shall be eight and 
twenty cubits, and the breadth of one curtain four 
cubits : and every one of the curtains shall have one 
measure. 

3. " The five curtains shall be coupled together one 
to another; and other five curtains shall be coupled one 
to another. 

4. "And thou shalt make loops of blue upon the 
edge of the one curtain from the selvedge in the coup- 
ling; and likewise shalt thou make in the uttermost 
edge of another curtain, in the coupling of the second. 

5. " Fifty loops shalt thou make in the one curtain, 
and fifty loops shalt thou make in the edge of the cur- 
tain that is in the coupling of the second ; that the 
loops may take hold one of another. 

6. '^ And thou shalt make fifty taches of gold, and 
couple the curtains together with the taches ; and it 
shall be one tabernacle.'^ 

Spaces a, a. Diagram 24, indicate the Four Ages of 
Man ; 6, b indicate the Four Ages as Sinai, Elim, 



172 INDICATIONS OF THE BOOK OF EXODUS. 



Ex. xxvi. 1-6, considered as allegory, 
DIAGRAM 24. 

THE TEN LINEN CURTAINS FOR THE TABERNACLE. 



Creation of a body for the Word of God as the very 
beginning of the creation of Grod (see Col. i. 13-18; 
Rev. iii. 14). 

Firet day. — Creation of light. Creation of the earthy. 



1x1. 



•^ 



/•f^ day 



2r^ day 



5r¥ daif 



Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day. — Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the earth. 

The Son begotten (see Rev. xii.. Lev. xxvii.) Be- 
ginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 

Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 



Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the son of man and as the Eedeemer. 

Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesnn 
Christ. The Year of Jubilee enters into the redeemed through the 
resurrection of Jesus Christ the Messiah. Dividing of the Pisonic age. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 

End of Time. 



^'K •« 



* .'■' 



INDICATIONS OF THE BOOK OF EXODUS. 173 

Horeb, and Canaan ; c, c indicate the Four Ages by 
the four cardinal points of the compass (see Gen. ii. 
10-14) ; d, d indicate the first seven semidi visions of 
the Four Ages by the seven primary colors of the 
rainbow (see Gen. ix. 12-16); e, e indicate pertaining 
of the ten linen curtains (in sets of five each) to the ten 
chief divisions of time (see Diagram 18); /, / indi- 
cate time; g, g indicate pertaining of the first seven 
breadths of linen curtains to the first seven semidi- 
visions of the Four Ages. 

In the light that the seven primary colors of the 
rainbow (see Gen. ix. 12-16) point to the first seven 
semidivisions of the Four Ages, then the indication 
comes forth that the purple of the text corresponds 
with and is identical with the violet of the rainbow ; 
wherefore (see Diagram 24) the violet or purple will 
find place in the first part of the Euphratic age, the 
blue will find place in the first part of the Hiddekelic 
age, and the red or scarlet will find place in the first 
part of the Pisonic age. By this apportionment of colors 
time is indicated and covered from the begetting of the 
Son unto the dividing of the Pisonic age, at which time 
the crucifixion, absolute death, and resurrection of the 
Son of God as Jesus Christ the Messiah were fulfilled. 

Each of these curtains was four cubits in breadth 

and twenty-eight cubits in length ; hence the seven 

breadths, — which are shadowed by the seven primary 

colors of the rainbow, — when coupled together, will 

form a perfect square, which, as in the case of the Ark 

of the Covenant (see Diagram 21), and also in the case 

of the table for shewbread (see Diagram 22), indicates 

that a perfect unit of labor is established upon it as a 

15* 



174 INDICATIONS OF THE BOOK OF EXODUS. 

base. These labors, therefore, as shadowed by the 
ornamentation of the linen curtains, are those of the 
two Faithful Witnesses, whose presence is indicated by 
the cherubim with which they were made (see, also, Ark 
of the Covenant, Sketch B). Hence a perfect unit of 
labor is fulfilled by these two Witnesses in the period 
of time from the begetting of the Son unto the dividing 
of the Pisonic age. 

The unit of labor thus indicated doubtless pertains 
to the redemption and deliverance of those whom 
Moses as shadow (see Diagrams 13, 15, 16, 17) brought 
out of Egypt. Wherefore as in the length of the cur- 
tains there were fifty loops, so, by them, the curtains 
are divided into forty-nine spaces. The seven breadths, 
however, form a perfect square ; hence the indication 
comes forth (see Lev. xxv. 8-13) that the forty-nine 
spaces shadow the forty-nine yeare' durance, while the 
fiftieth loop points to the ushering in of the year of 
Jubilee to the redeemed hosts that rose with Christ (see 
St. Matt, xxvii. 50-53) after his absolute death and 
resurrection. 

Inspection of Diagram 24 will show that the blue 
color pertains in an especial manner to the Hiddekelic 
age ; hence, in harmony with Gen. xxix. 1-10 ; Xeh. 
xii. 31-37 ; Ezek. xlvii. 1-9), all the curtains are 
coupled together with loops of blue, as a memorial that 
the flocks (see Gen. xxix. 1-10) will be gathered to- 
gether in the east, that they may partake (see Rev. xxii. 
1-6) of the water of life forever. 

The golden coupling of the two sets of breadths 
doubtless points to some unusually sacred episode in the 
world's history (see Rev. iii. 7-13). 



INDICATIONS OF THE BOOK OF EXODUS. 175 

XXVI. 7-13. "And thou shalfc make curtains of 
goats' hair to be a covering upon the tabernacle : eleven 
curtains shalt thou make. 

8. ^^ The length of one curtain shall he thirty cubits, 
and the breadth of one curtain four cubits : and the 
eleven curtains shall be all of one measure. 

9. " And thou shalt couple five curtains by them- 
selves, and six curtains by themselves, and shalt 
double the sixth curtain in the forefront of the taber- 
nacle. 

10. " And thou shalt make fifty loops on the edge 
of the one curtain that is outmost in the coupling, and 
fifty loops in the edge of the curtain which coupleth 
the second. 

11. "And thou shalt make fifty taches of brass, and 
put the taches into the loops, and couple the tent to- 
gether, that it may be one. 

12. "And the remnant that remaineth of the cur- 
tains of the tent, the half curtain that remaineth, shall 
hang over the back side of the tabernacle. 

13. "And a cubit on the one side, and a cubit on 
the other side of that which remaineth in the length 
of the curtains of the tent, it shall hang over the sides 
of the tabernacle, on this side and on that side, to 
cover it.'' 

In Diagram 25, spaces a, a indicate the Four Ages 
of JNIan ; a', a'' indicate the creative days ; 6, b indicate 
the Four Ages as Sinai, Elim, Horeb, and Canaan ; 
c, c indicate the Four Ages by the cardinal points of 
the compass; d, d indicate pertainings of the eleven 
curtains of goats' hair in sets of five and six ; e, e 
indicate time; /, / indicate pertaining of seven and 



176 INDICATIONS OF THE BOOK OF EXODUS. 



-^ 



-Er. xxvi. 7-13, considered as allegory. 
DIAGRAM 25. 

THE CURTAINS OF GOATS' HAIR. 



Creation of a body for the Word of God as the very be- 
ginning of the creation of God (see Col. i. 13-18; 
Rev. iii. 14). 

First day. — Creation of light. Creation of the earthy. 

Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day. — Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowls. 

Sixth day. — Creation of cattle, creeping thing, and beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the JIuphratic or First race (Adam's). 

Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



I Creation of the Pisonic race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishmeot (see Gen. ix. 1). 
Abraham, the first temple of the Living Bread, born. 
Advent of the Messiah as the son of Abraham (see Gal. iii. 16; St. 

John viii. 56). Messianic Epoch. 
Crucifixion, absoluLe death, and resurrection of the Messiah as Jesus 

Christ. 
Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. 177 

one-half breadths, or thirty cubits' breadth of curtains; 
g, g indicate pertaining of half breadth to time from the 
beginning of the Pisonic age to the day of Abraham. 

In Diagram 24 the ten linen curtains pertain to 
time from the begetting of the Son down to the end 
of the Pisonic age ; the eleven curtains of goats' hair, 
however (see Diagram 25), not only cover time but 
they include and cover the creative days from the be- 
ginning thereof. 

The curtains of goats' hair are thirty cubits in 
length ; wherefore let thirty cubits of breadth be 
counted off that a perfect square be formed (see, also. 
Diagrams 22, 23, 24), when it will be found that this 
square ends at or about the time Abraham, the first 
temple of the Living Bread, was born. 

To what does the unit of labor shadowed by this 
perfect square relate ? It relates, in all probability, to 
the regeneration of the creature world ; for, through 
the priesthood of Melchizedek (see Gen. xiv. 18-20), 
Abraham, with little doubt, partook of the bread 
brought forth by Melchizedek, which bread — in that 
Melchizedek was priest of the most high God, and (see 
Heb. vii. 1-4) was without beginning of days or end 
of life — must have been (see St. John vi. 32-35 ; viii. 
56-58; Col. i. 13-18; Kev. iii. 14) of the body that 
was created for the Word of God in and as the very 
beginning of the creation of God, and which, by pre- 
eminence, was and is entirely suitable for the regenera- 
tion of the creature world. 

When, therefore, Abraham partook of this bread 
his body was replenished from it, and if his body was 
replenished from it, then his spirit was born into it, and 
m 



178 IJSDICATIONS OF THE BOOK OF EXODUS. 

pertains to it, even as his spirit pertains to the replen- 
ishment derived from the consumption of his daily food. 

If Abraham's spirit is born into the bread of life, 
then his spirit is regenerated or born into the body of 
the Messiah, and (see St. John vi. 56) the Messiah 
dwells in Abraham in his dual body. 

What does Abraham simply as man represent? 
Abraham simply as man stands before the world (see 
xxxiv. 6, 7; Gen. vii. 13, 23) the bearer of other 
men's iniquity, blood, and characteristics, that are 
handed down or transmitted from father to son by the 
Law of Iniquity w^orking through and in harmony 
with the Law of Generation (see Gen. i. 24). 

Adam (see Job i. 8; Gen. i. 31) was created perfect 
and upright, — Job being the Adam and progenitor of 
the Gihouic or Third race, — hence, as such, no iniquity 
rested upon him through eating or through any con- 
structive lineal descent (see Job. i. 9-10). ^Yith Abra- 
ham, however (see Job xiv. 19-22), the case is different, 
for the names, iniquity, blood, and characteristics of his 
sleeping progenitors rest upon him through the opera- 
tion of the law or laws governing the same. 

In this light the indication follows that when Abra- 
ham partook of the Bread of life brought forth by 
Melchizedek, priest of the most high God, regenera- 
tion, through the eating thereof, was extended not only 
to him, but to all those whose names, iniquity, blood, 
and characteristics had been transmitted to him from 
the preceding generations. 

From the positions thus set forth the indication is 
marked that the perfect square shadowed by the seven 
and one-half curtains of goats' hair relates to the com- 



INDICATIONS OF THE BOOK OF EXODUS. 179 

munion of the body that was created for the Word of 
God in and as the very beginning of the creation of 
God. Inasmuch, therefore, as this square extends from 
the beginning of the creation of God down to the day 
of Abraham, so Abraham (see Gen. xiv. 18-20 ; xviii. 
1-5) was, in all probability, the first creature commu- 
nicant of the Living Bread. 

The direct communion of the Living Bread by 
Abraham points to the choosing of man (see xix. 3-6) 
as a kingdom of priests, and a holy nation unto the 
Lord. Wherefore (see verse 9) as the sixth curtain shall 
be doubled in the fore-front of the tabernacle, so (see 
Diagrams 24, 25) the sixth curtain — which pertains to 
the creative days — can be doubled over the curtain of 
the linen tabernacle that pertains to man of Adam's 
race ; thereby indicating that the burden of hosts per- 
taining to the creative days really falls upon man of 
Adam's race as a kingdom of priests, and (see xix. 5) 
as a peculiar treasure unto the Lord above all people. 

Hence indications follow that the regeneration of 
creature hosts can be positively, yet indirectly, fulfilled 
through the eating of any regenerated body, for " a 
little leaven leaveneth the whole lump ;" but without 
regeneration (see St. Matt. xxii. 11-13 ; St. John vi. 
51-54) no soul can partake of the eternal life offered 
by the King of Glory, who gave his body — the body 
that was created for the Word of God in the beginning 
— as a wedding garment (see St. Matt. xxii. 1—14) for 
the spirit of the creature, that none (see St. Matt, xix, 
6) put asunder what God hath joined together. 

XXVI. 15-30. " And thou shalt make boards for 
the tabernacle of shittim wood standing up. 



180 INDICATIONS OF THE BOOK OF EXODUS. 

16. " Ten cubits shall be the length of a board, and 
a cubit and a half shall he the breadth of one board. 

17. " Two tenons shall there he in one board, set in 
order one against another : thus shalt thou make for 
all the boards of the tabernacle. 

18. " And thou shalt make the boards for the taber- 
nacle, twenty boards on the south side southward. 

19. "And thou shalt make forty sockets of silver 
under the twenty boards ; two sockets under one board 
for his two tenons, and two sockets under another board 
for his two tenons. 

20. " And for the second side of the tabernacle on 
the north side there shall he twenty boards, 

21. " And their forty sockets of silver; two sockets 
under one board, and two sockets under another 
board. 

22. " And for the sides of the tabernacle westward 
thou shalt make six boards. 

23. " And two boards shalt thou make for the cor- 
ners of the tabernacle in the two sides. 

24. " And they shall be coupled together beneath, 
and they shall be coupled together above the head of 
it unto one ring : thus shall it be for them both ; they 
shall be for the two corners. 

25. "And they shall be eight boards, and their 
sockets of silver, sixteen sockets ; two sockets under 
one board, and two sockets under another board. 

26. "And thou shalt make bars of shittim wood; 
five for the boards of the one side of the tabernacle, 

27. " And five bars for the boards of the other side 
of the tabernacle, and five bars for the boards of the 
side of the tabernacle, for the two sides westward. 



INDICATIONS OF THE BOOK OF EXODUS. Igl 

28. '' And the middle bar in the midst of the boards 
shall reach from end to end. 

29. " And thou shalt overlay the boards with gold, 
and make their rings of gold for places for the bars : 
and thou shalt overlay the bars with gold. 

30. " And thou shalt rear up the tabernacle accord- 
ing to the fashion thereof which was shewed thee in 
the mount." 

In Diagram 26, spaces a, a indicate the Four Ages 
of Man ; 6, b indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate the Four Ages by the 
four short bars ; c?, d indicate the semidivisions of the 
Four Ages by the eight boards used in the construction 
of the west side of the tabernacle of the congregation ; 
d'j d" indicate the creative days ; 6, e indicate pertain- 
ing of middle bar; /, / indicate time; ^, g indicate 
pertaining of tabernacle (west side) to time. 

By Diagram 25, one breadth of the curtain of goats' 
hair was doubled over the linen tabernacle, thus indi- 
cating that burdens pertaining to the creative days had 
fallen upon man of Adam's race. Therefore (see Dia- 
gram 26) let the burden pertaining to the 
creative days be considered as having fallen ^^^^ch j^ . 
upon man of Adam's race, when it will be 
seen that, essentially, the burdens pertain- 
ing to all ages from the creation of God 
down to the end of time will be identified 
with the eight semidivisions of the Four 
Ages. These eight semidivisions are 
shadowed by the eight boards, but, inasmuch as two of 
these boards shall be used as corner boards, the actual 
breadth of the structure (see Sketch F) will be limited to 

16 




182 INDICATIONS OF THE BOOK OF EXODUS, 



Ex. xxvi. 15-30, considered as allegory, 
DIAGRAJSI 26. 

THE TABERNACLE OF THE CONGREGATION (WEST SIDE). 

Creation of a body for the Word of God as the very 
• beginning of the creation of God (see Col. i. 13-18 ; 

Rev. iii. 14). 

First (lay. — Creation of light. Creation of the earthy. 
Second day. — Creation of the firmament. 
Third day. — Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day. — Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era, 

Creation of the Euphratic or First race (Adam's), 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



>> 



^ 



« •<> w "6 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man. 

Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the Messiah as 
Jesus Christ the Eedeemer. Dividing of the Pisonic age. Jadg- 
mental Era begins. 

Thousand Years' Era. 
Era of Destruction, 
End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. 183 

six boards. As, therefore, two corner boards are doubled 
into or comprehended in the breadth thus indicated, so 
(see Diagram 26) the two corner boards pertaining to 
time can be doubled, as it were, over the six remaining 
semidivisions, and the burdens thereof become connected 
with them. 

By Diagram 26, the four short bars shadow the Four 
Ages of Man, w^hile the middle bar shadows the Mes- 
siah as the Redeemer ; wherefore as the middle bar 
shall reach from end to end, so, by the shadow or mid- 
dle bar (see Diagram 26), the labors of the Messiah are 
indicated that reach from the dividing of the Euphratic 
age down to the dividing of the Pisonic age. 

At or about the dividing of the Pisonic age the 
Messiah as Jesus Christ the Redeemer died an absolute 
death, and rose again from the dead a living proof of 
his excellence and of the perfect fulfilment of his mis- 
sion as the Redeemer, — the Redeemer not of man only, 
but the Redeemer of hosts (see Diagrams 25, 26) per- 
taining to days that had existence before man of Adam's 
race was brought forth as instrumentality in the sublime 
purpose of the Infinite God. 

By reference to Rev. ii. 8-11, the charge to the people 
at the dividing of the Euphratic age is made manifest ; 
hence this charge, " Fear none of those things which 
thou shalt suffer : behold, the devil shall cast some of 
you into prison, that ye may be tried ; and ye shall 
have tribulation ten days : be thou faithful unto death, 
and I will give thee a crown of life,'' pertains also to 
the begotten Son, who made his advent as such in the 
beginning of time. 

By Diagram 26, bar e, 6, it will be seen that labors 



184 INDICATIONS OF THE BOOK OF EXODUS. 

Ex. XXVI. 15-30, considered as allegory. 
DIAGRAM 27. 



the wooden tabernacle of the congregation 
(north side). 

Creation of a body for the Word of God in and as 
^ -, K, „ the very beginning of the creation of God (see 

Col. i. 13-18 ; Rev. iii. 14). 

First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth da J'.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the 

earth. 
The Son begotten. Beginning of Time. 
Pre-Euphratic Era divided in the midst thereof. 
Creation of the Euphraiic or First race (Adam's). 



X 



JqL 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Be'iuge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Son of man. 
Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the Messiah as 
Jesus Christ. Dividing of the Pisonic age. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



X »» <» (J "» 



INDICATIONS OF THE BOOK OF EXODUS. I35 

pertaining to the Messiah as the begotten Son are, in 
this portion of tlie allegory, taken up from the time the 
above charge was given ; therefore, was the Messiah 
faithful unto death ? Undoubtedly : for trace the Mes- 
siah's path down through the succeeding ages, down to the 
dividing of the Pisonic age, as shadowed by the middle 
bar, when evidences will become clear that the Messiah, 
as Jesus Christ, was faithful unto death, and that (see 
charge to the people of the Pisonic age. Rev. iii. 14-21) 
he had won the crown of life promised at the outset 
(see Rev. ii. 8-11) to him that should overcome. 

By the unfolding of the west side of the tabernacle 
(see Diagram 26, spaces df, c?), and of the overlapping 
of the curtain of goats' hair, the labors of the Messiah 
bear upon the grand epoch extending from the begin- 
ning of the creation of God down to the end of time. 
Wherefore as these labors are indicated by the breadth 
of the structure, so (see Diagrams 21, 22, 24, 25) the 
length of the wooden tabernacle will indicate the com- 
plete square upon which, as a base, these labors as a 
unit are identified. In this light, therefore, the north 
side of the tabernacle is allegorically taken up in Dia- 
gram 27. 

In Diagram 27, spaces a, a indicate the Four Ages 
of Man ; 6, h indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate the Four Ages by the 
four short bars ; c?, d indicate pertainings of the twenty 
boards to the twenty chief divisions from the beginning 
of the creation of God down to the end of time (see 
Diagrams 12, 18) ; e, e indicate pertainings of middle 
bars as shadowing the two Faithful Witnesses; /,/ 
indicate time; g^g pertaining of wooden tabernacle to 

16* 



186 INDICATIONS OF THE BOOK OF EXODUS. 

the grand epoch from the begluning of the creation to 
the end of time. 

By the unfolding of the west side of the wooden tab- 
ernacle, and of the curtain of goats' hair, as shadow 
(see Diagram 26, spaces d, d), the grand epoch from 
the beginning of the creation down to the end of 
time was indicated, while the twenty boards consti- 
tuting the length of the tabernacle pointed to a perfect 
square, upon which a perfect unit of labor was identi- 
fied as a base. 

This unit of labor is further manifested (see Diagram 
27, spaces cZ, d) by the apportionment of the twenty 
boards to the twenty chief divisions into which the 
epoch from the beginning of the creation to the end of 
time (see Diagrams 12, 18, 20) is divided. 

By this apportionment six boards pertain to the six 
creative days^ two to the Pre-Euphratic era, two to the 
remaining divisions of the Euphratic age, two to the 
semidivisions of the Hiddekelic age, two to the semi- 
divisions of the Gihonic age, and six to the six divisions 
of the Pisonic age. 

As, therefore, the middle bars shall reach from end 
to end, so by them, as shadow, the presence of the two 
Faithful Witnesses is indicated from the very beginning 
of the creation of God down to the end of time. One 
of these Witnesses (see Heb. vii. 1-4) doubtless is 
Melchizedek, Priest of the most high God, King of' 
righteousness, who was without beginning of days or 
end of life, in that he is made like unto the Son of 
God, who (see Rev. i. 5) is the faithful witness, the 
first-begotten of the dead, and the Prince of the kings 
of the earth. 



INDICATIONS OF THE BOOK OF EXODUS. 187 

Now, inasmuch as the body created for the Word of 
God, in and as the very beginning of the creation of 
God (see Col. i. 13-18; Rev. iii. 14; Heb. x. 5), shall 
be eaten as the Bread of Life, that regeneration may 
ensue (see St. John vi. 51-54; St. Mark xiv. 22), so 
the care of it must pertain to some holy one that had 
existence before the creation of this body. 

This holy one doubtless is the Third Person of the 
Trinity as Melchizedek priest of the most high God, 
and, hence, he, in this mission, is shadowed by one of 
the middle bars (see Diagram 27), whereby his pres- 
ence is made manifest, in the perfect square under con- 
sideration, from the very beginning of the creation of 
God down to the end of time. 

Thus the Priest of the most high God, and the Bread 
of Life are traceable from the beginning ; thus the two 
Faithful Witnesses — side by side — watch over the 
interests of the creature world, and guard each detail 
of God's great purpose from any desecrating hand. 
Well, therefore, may the golden boards find rest in 
silver sockets, well may the garnishments be "fine 
twined linen, blue, and purple, with cherubim of cun- 
ning work ;" for that w^hich they shadow never will 
grow dim, or vanish from eternity's long roll of songs. 

XXVL 31-37. " And thou shalt make a vail of 
blue, and purple, and scarlet, and fine twined linen of 
cunning work : with cherubim shall it be made. 

32. " And thou shalt hang it upon four pillars of 
shittim wood overlaid with gold ; their hooks shall be 
of gold, upon the four sockets of silver. 

33. "And thou shalt hang up the vail under the 
taches, that thou mayest bring in thither within the vail 



188 INDICATIONS OF THE BOOK OF EXODUS. 

the ark of the testimony : and the vail shall divide 
unto you between the holy place and the most holy. 

34. ^' And thou shalt put the mercy-seat upon the 
ark of the testimony in the most holy place. 

35. " And thou shalt set the table without the vail, 
and the candlestick over against the table on the side 
of the tabernacle toward the south : and thou shalt put 
the table on the north side. 

36. " And thou shalt make a hanging for the door 
of the tent, of blue, aud purple, and scarlet, and fine 
twined linen, wrought with needlework. 

37. " And thou shalt make for the hanging five pil- 
lars of shittim wood, and overlay them with gold, and 
their hooks shall be of gold : aud thou shalt cast five 
sockets of brass for thera.'V 

By the general text a rectangular structure of boards 
was made for the linen tabernacle; each board ten 
cubits in length, and one cubit and a half in breadth. 
This building faced the east ; twenty boards forming 
the north side, twenty boards the south side, and six 
the west side ; whereby the structure would be thirty 
cubits in length, nine cubits in breadth, and ten cubits 
in height. Each corner on the west side was strength- 
ened by a board set diagonally across it, which was secured 
or held in its place by rings at the top and at the bot- 
tom (see Sketch F). The sides were further strength- 
ened by five braces or bars (see Sketch G , 

Sketch G. -^ t i i i 

the central ones extendmo; the whole 



length, while the short bars in pairs met, 
in all probability, at the centre, forming 
obtuse angles. Within this wooden structure the cun- 
ningly-wrought linen tabernacle, with its covering of 



INDICATIONS OF THE BOOK OF EXODUS. 189 

goats' hair, was placed. At the door five pillars of 
shittim wood were reared, to which a hanging of fine 
twined linen wrought with needle-work was secured. 
Within the tabernacle or tent four more pillars were 
erected, to which the veil was attached. It is very 
probable that an entablature rested upon these various 
pillars, and that the linen tabernacle, with its cover- 
ing of goats' hair, was thrown over it, thus forming a 
rectangular space twenty-eight cubits in length, eight 
cubits in breadth, and ten cubits in height; for al- 
though the complement of boards calls for thirty cubits 
in length, it is manifest that the thickness of the boards 
must be taken into consideration ; also the diagonal 
corner boards at the west side, and the pillars at the 
east end of the tent. The twenty-eight cubits in the 
length of the curtains would just reach from the floor 
on the one side up over the entablature, thence across 
and down to the floor on the opposite side. Now, in- 
asmuch as the curtains were four cubits in breadth, it 
would take just seven to make a perfect square; and, 
therefore, commencing at the east end, these seven would 
occupy about all the available rectangular space enclosed 
by the boards and pillars. The three breadths remain- 
ing droop from the rear end of the tabernacle, whereby 
the designs appertaining to them are nearly hidden 
from view. These breadths in all probability relate to 
the three chief divisions of the eighth epoch or semi- 
division of the Four Ages, in that by the Decade Sys- 
tem of Chronology, or system of tens, the ten curtains 
shadow the ten divisions of time (see Diagram 24), or, 
by apportionment, one curtain to each division ; where- 
fore the first seven represent the first seven semidi- 



190 INDICATIONS OF THE BOOK OF EXODUS. 

visions of the Four Ages, while the remaining three 
represent the eighth semidivision (see, also, Diagram 1 8), 
as divided into the Judgmental Era, the Thousand 
Years' Era, and the short Era of Destruction, thus in- 
dicating that the ten curtains cover the ten divisions 
of time from the beginning thereof down to the end 
thereof. 

By verses 31-33, the veil shall be hung upon four 
pillars of shittim wood, and it shall divide between the 
holy place and the most holy (see Sketch H), also that 
the veil shall be hung under the taches. By verse 3 
five curtains are coupled together into one curtain, and 
five into another, irrespective of their peculiar fasten- 



Sketch h. 

Vial/fiineif t'tmej if a f/'me n 



^olu Fiace 



MolijFiace 



Plan of Tabernacle. 



ings ; but the two sets of curtains are joined together 
(see verses 5, 6) by the loops and the golden taches • 
therefore the position of the veil as established within 
the tent is, by the text, immediately under the taches 
of gold. As the veil divides the tent into the holy 
place and the most holy, it becomes clearly evident that 
the taches and curtains run parallel with the veil, as 
shown in the plan (see Sketch H) ; from which it fol- 
lows that the veil and its four pillars are situated just 
twenty cubits within the tabernacle of wrought linen. 
The rectangular space thus formed is called the holy 



INDICATIONS OF THE BOOK OF EXODUS, igj 




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192 INDICATIONS OF THE BOOK OF EXODUS. 

place ; while the remaining space, that within the veil, 
is called the most holy place. It will be found that 
the latter measures eight cubits longitudinally, as indi- 
cated by the two breadths of curtains, and that it 
measures eight cubits transversely, — for the height of 
the structure on one side is ten cubits, and the height 
on the other side is ten cubits, which leaves just eight 
cubits, in the length of the curtain, for the width of 
the most holy place, — hence the base or floor is a perfect 
square. The height, however, is ten cubits by measure ; 
yet by the hidden meaning or when measured by time 
the enclosed space indicates a perfect cube ; for the four 
pillars, forming one side, uj)on which the veil is hung, 
indicate the Four Ages of Man ; the eight cubits of 
the two breadths which form another side, indicate the 
eight semidivisions of time ; while the ten cubits in the 
height indicate, by the Decade System of Chronology, 
the ten epochs of time as already described ; hence, 
figuratively, when measured by time the most holy 
place is a perfect cube; the construction of which is 
in full harmony with the requirements of the Sacred 
Records; still the perfect square that constitutes the 
floor of the most holy place in itself may point to a 
perfect unit of labor as established upon it as a base. 

Chronologically considered the veil appears to have 
been established at the dividing of the Gihonic or 
Third age ; and if so, it must have been a marked 
feature in the plan for the fulness of transgression that 
Evil might be overthrown. The charge given to the 
people of this epoch, the sixth, is recorded as follows 
(Rev. iii. 7-13) : " And to the angel of the church in 
Philadelphia write; These things saith he that is holy, 



INDICATIONS OF THE BOOK OF EXODUS. I93 

he that is true, he that hath the key of David, he that 
openeth, and no man shuttetli ; and shutteth, and no 
man openeth. 

" I know thy works : behold, I have set before thee 
an open door, and no man can shut it : for thou hast a 
little strength, and hast kept my word, and hast not 
denied my name. 

"Behold, I will make them of the synagogue of 
Satan, which say they are Jews, and are not, but do 
lie; behold, I will make them to come and worship 
before thy feet, and to know that I have loved thee. 

" Because thou hast kept the word of ray patience, I 
also will keep thee from the hour of temptation, which 
shall come upon all the world, to try them that dwell 
upon the earth. 

" Behold, I come quickly : hold that fast which thou 
hast, that no man take thy crown. 

" Him that overcometh will I make a pillar in the 
temple of my God, and he shall go no more out : and 
I will write upon him the name of my God, and the 
name of the city of my God, which is new Jerusalem, 
which cometh down out of heaven from my God : and 
/ will write upon him my new name. 

" He that hath an ear, let him hear what the Spirit 
saith unto the churches." 

By this charge it will be seen that the temptation set 
forth to this epoch is one of great magnitude. The 
temptation is not unrighteous in itself, but it is estab- 
lished as a proof of loyalty ; therefore, " If the Lord 
be God, follow him : but if Baal, then follow him ;" 
but Baal sitting in the temple of the Lord (see II. 
Thess. ii. 3, 4) is no proof that he has overcome, but 
I n 17 



194 INDICATIONS OF THE BOOK OF EXODUS. 

rather that he is there as a transgressor. The open 
door of the charge seems, with little doubt, to indicate 
the veil of the tabernacle, within which no man was 
permitted to enter except the high priest : for (Heb. ix. 
8) " the way into the holiest of all was not yet made 
manifest, while as the first tabernacle was yet standing." 
The charge also indicates the labors of the two Faithful 
Witnesses, which labors are rendered in figure by the 
cherubim with which the curtains of the tabernacle 
were wrought. 

If the world was prohibited from entering into the 
most holy place, then transgression in this respect would 
become very sinful, and sin would be imputed far be- 
yond all established precedents. Was this prohibition 
respected ? No ; for where the history of this age, the 
Third, is taken up (Dan. viii. 9-12) it is stated, "And 
out of one of them came forth a little horn, which 
waxed exceedingly great, toward the south, and toward 
the east, and toward the pleasant land. 

" And it waxed great, even to the host of heaven ; 
and it cast down some of the host and of the stars to 
the ground, and stamped upon them. 

" Yea, he magnified himself even to the prince of the 
host, and by him the daily sacrifice was taken away, 
and the place of his sanctuary was cast down. 

" And a host was given him against the daily sacrifice 
by reason of transgression, and it cast down the truth 
to the ground ; and it practised and prospered f' hence 
the sanctity of the most holy place was disregarded in 
the latter part of the Third age, and the proof of 
disloyalty established. 

The four walls in the most holy place indicate the 



INDICATIONS OF THE BOOK OF EXODUS. 195 

four walls of Jerusalem, and within the four walls the 
cherubim and the mercy-seat are placed ; therefore 
through the labors of the two Faithful Witnesses dur- 
ing the Four Ages of Man, as a perfect cube, the way 
into the most holy place is made open to all ; and those 
who shall enter therein are the " thousands of Manasseh 
and the ten thousands of Ephraim," upon whom is 
named the name of Abraham, and of Isaac, and of 
Jacob : for all those justified by faith shall be counted 
as the seed of Abraham. 

The tabernacle of wood as it now stands is without 
a roof; for the linen tabernacle, with its covering of 
goats' hair, is thrown over the entablature that rests 
upon the pillars ; therefore a covering of rams' skins 
dyed red was made of a suitable size and thrown over 
it; the ends of which, with great probability (see 
Sketches I, J, K), hung down outside the gold -covered 
boards of the structure. The linen curtains, with 
their coverings of goats' hair, however, were wholly 
within, and they formed the walls of the tabernacle 
proper. 

At some convenient distance above the covering of 
rams' skins, a second covering of badgers' skins was 
placed. Now, inasmuch as the whole tabernacle was 
complete when the covering of rams' skins was placed 
over it, the conclusion is almost unavoidable that the 
covering of badgers' skins was for the purpose of pro- 
tecting it from the changing conditions of weather, 
such as heat, rain, and other natural deteriorating 
causes; hence the shape and position of this cover- 
ing doubtless were governed thereby (see Sketches 
I, J, K). 



196 INDICATIONS OF THE BOOK OF EXODUS. 



o 
QQ 




^S^'^^^ 



INDICATIONS OF THE BOOK OF EXODUS, 197 




SI 

H 
O 

W 



17* 



198 INDICATIONS OF THE BOOK OF EXODUS. 

XXVII. 1-8. " And thou shalt make an altar of 
shittim wood, five cubits long, and five cubits broad ; 
the altar shall be foursquare, and the height thereof 
shall be three cubits. 

2. "And thou shalt make the horns of it upon the 
four corners thereof: his horns shall be of the same; 
ajid thou shalt overlay it with brass. 

3. "And thou shalt make his pans to receive his 
ashes, and his shovels, and his basins, and his flesh- 
hooks, and his firepans : all the vessels thereof thou 
shalt make of brass. 

4. " And thou shalt make for it a grate of network 
of brass ; and upon the net shalt thou make four brazen 
rings in the four corners thereof. 

5. " And thou shalt put it under the compass of the 
altar beneath, that the net may be even to the midst of 
the altar. 

6. " And thou shalt make staves for the altar, staves 
of shittim wood, and overlay them with brass. 

7. " And the staves shall be put into the rings, and 
the staves shall be upon the two sides of the altar, to 
bear it. 

8. " Hollow with boards shalt thou make it : as 
it was shewed thee in the mount, so shall they make 
it:' 

In Diagram 28, spaces a, a indicate the Four Ages 
of Man ; 6, b indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate the Four Ages by the 
four horns of the altar; d, d indicate fourteen chief 
divisions of time by the apportionment of the four- 
teen half-cubits of the altar (diagonal measure) ; e, e 
indicate the earth as shadowed by the altar of burnt- 



INDICATIONS OF THE BOOK OF EXODUS. I99 

JEx. xxvii. 1-8, considered as allegory. 
DIAGRAM 28. 



/.^.' ^aj 



THE ALTAR OF BURNT-OFFERING. 



Creation of a body for the Word of God in and as the 
very beginning of the creation of God (see Col. i. 
15-18; Rev. iii. 14). 

First day,— Creation of light. 



Zf^ day 



4^ day 



Second day.— Creation of the firmament. 
Third day. — Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the 

earth. 
The Son begotten. Beginning of Time. 
War in heaven. ) d_„ \^„„■^.,„^t„ r„„ 

Satan cast into the earth. \ Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 

The earth in the Euphratic age. 

Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 
The earth in the Hiddekelic age. 
Dividing in the midst of the Hiddekelic age. 

, Creation of the Gihonic or Third race. 

Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 

Dividing in the midst of the Gihonic age. 



op 
B 
•< 

o 

V 
o 



O 
o 

Pi 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment. The earth in the Pisonic age. 
Advent of the Messiah as the Son of man in the day of Abraham. 
Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesus 
Christ. r)ividing of the Pisonic age. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



200 INDICATIONS OF THE BOOK OF EXODUS. 

offering; /,/ indicate pertainings of the staves as the 
two Faithful Witnesses to the Four Ages. 

Sketches L, M, of the altar of burnt-offering, are 
derived from the general description given in the text. 

Sketch L. 



*- IVes^ 




Sketch M. 

J^orth 




y/ejt 



3outh 
The Altar of Burnt-OiTering. 



It is probable that the horns of the altar are placed one 
in each corner as supports for the brazen grate, and that 
they extend entirely through the base, the base being 
made hollow with boards. 

The brazen grate is furnished with four rings, one at 
each corner ; wherefore the indication becomes marked 
that the grate is secured or kept in position by the four 



INDICATIONS OF THE BOOK OF EXODUS. 201 

rings, that are attached to the four corners thereof, slip- 
ping over the four horns of the altar. It is also prob- 
able that the fire-pans, seething-pots, and other kindred 
vessels used in the offering of sacrifices rest upon rods 
secured to the horns by rings in the same manner as the 
grate; the plan being both simple and effective. 

The altar is borne along on staves passing through 
rings attached to the two sides ; hence indications arise 
that when the altar is in position the diagonals, with 
the four horns thereof, point to and designate the four 
cardinal points of the mariner's compass (see Sketches 
L,M). 

Figuratively, therefore (see Diagrams 1, 28), the four 
horns of the altar indicate the Four Ages of Man, while 
the altar, as a whole, shadows the earth as a great altar 
of sacrifice during the Four Ages as shadowed by the 
four rivers of Eden. Inasmuch, however, as the Re- 
deemer entered into these waters, so the altar of burnt- 
offering, together with its services, shadows the labors, 
trials, tribulations, and physical sufferings of the Re- 
deemer during these ages. 

Hence, by these indications, the seven cubits' measure 
of the diagonal take in and include time from the be- 
ginning to the end thereof; wherefore (see Diagrams 
21, 22, 28), the fourteen half-cubits (see, also. Diagram 
18, spaces 6, e) point to the fourteen chief divisions of 
time from the beginning thereof to the end thereof. 

It becomes evident, from the altar of burnt-offering 
as allegory, that man is called as an instrumentality in 
the work pertaining to time ; and that, as such, he will 
be a partaker to some extent of the sufferings of Christ ; 
for it is only through the flesh of man that the Adver- 



202 INDICATIONS OF THE BOOK OF EXODUS. 

sary can reach him. The bondage of raan necessitates 
the suffering of the Redeemer, — not that suffering is 
called for by the plan, but that the fulness of temptation 
may be met and overcome ; therefore if man suffered, 
much more has the Redeemer suffered, that his perfec- 
tion be made manifest. The Lord does not institute 
suffering, but he permits it through the ruling of the 
First Covenant; the conditions of which, the First 
Covenant (see Gen. xxi. 22-32, xxvi. 6-33, xxxi. 44 
-54) clearly showing that tribulation comes from the 
aggressive Evil Power. 

The altar of burnt-offering is a perfect square ; hence 
the diagonals are equal, and are perpendicular to each 
other ; wherefore (see Sketch L, also Diagram 28), time 
is indicated as a perfect square upon which, as a base, 
a perfect unit of labor is fulfilled. 

XXyil. 9-19. "And thou shalt make ihQ court of 
the tabernacle : for the south side southward there shall 
be hangings for the court q/ fine twined linen of a 
hundred cubits long for one side : 

10. "And the twenty pillars thereof and their 
twenty sockets shall he of brass ; the hooks of the pil- 
lars and their fillets shall he of silver. 

11. "And likewise for the north side in leno:th there 
shall he hangings of a hundred cuhits long, and his 
twenty pillars and their twenty sockets of brass ; the 
hooks of the pillars and their fillets of silver. 

12. "And /or the breadth of the court on the west 
side shall he hangings of fifty cubits : their pillars ten, 
and their sockets ten. 

13. " And the breadth of the court on the east side 
eastward shall he fifty cubits. 



INDICATIONS OF THE BOOK OF EXODUS. 203 

14. " The hangings of one side of the gate shall be 
fifteen cubits : their pillars three, and their sockets 
three. 

15. "And on the other side shall be hangings 
fifteeD cubits: their pillars three, and their sockets 
three. 

16. "And for the gate of the court shall be a hang- 
ing of twenty cubits, of blue, and purple, and scarlet, 
and fine twined linen, wrought with needlework : and 
their pillars shall be four, and their sockets four. 

17. "All the pillars round about the court shall be 
filleted with silver ; their hooks shall be of silver, and 
their sockets of brass. 

18. "The leuojth of the court shall be a hundred 
cubits, and the breadth fifty everywhere, and the height 
five cubits of fine twined linen, and their sockets of 
brass. 

19. "All the vessels of the tabernacle in all the 
service thereof, and all the pins thereof, and all pins 
of the court, shall be of brass." 

By these verses the length of the court of the taber- 
nacle is just twice the breadth, a condition that is 
manifest in the dimensions of the table for the shew- 
bread. 

Allegorically the limits of the court indicate epochs 
from the beo^innino; of the creation of God down to 
the end of time. It must be kept in mind, how- 
ever, that time was set apart for the accomplishment 
of a great purpose, and, hence, the necessity arises 
that its bounds or limits should be set, that a definite 
meaning may be given to the figures or allegories shad- 
owing this purpose. An inspection of the court and 



20-4 INDICATIONS OF THE BOOK OF EXODUS, 



tabernacle (see Sketch N) will show that the great 
journey of life, pertaining to all hosts, finds its culmi- 
nation in the most holy place of the tabernacle ; but to 
reach the most holy place, it is necessary to pass through 




and fulfil the rulings of the First Covenant, that were 
given for the government of all hosts, as made manifest 
by the sanctuary or holy place of the tabernacle. The 
First Covenant embodies the law of righteousness by 
works, and, therefore, it is manifest that only those ful- 
filling the requirements of the First Covenant can pass 
from the sanctuary into the most holy place. Indica- 
tions are clear (see Diagram 20) that no man of Adam's 
race in himself has succeeded in passing through the 
sanctuary ; but the only begotten Son, the Man for 
whom a body was prepared, he alone lived in the law 
in that he carried out all its provisions; whether re- 
lating to word, deed, or conscience, and, therefore, he 
alone, through his righteousness, can enter into the 
most holy place. 

In Diagram 29, spaces a, a indicate the Four Ages 
of Man ; 6, b indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate apportionment of the 
fifty cubits' breadth to ten chief divisions of time ; d, d 



INDICATIONS OF THE BOOK OF EXODUS. 205 



►'S 



Ex. xxvii. 9-19, considered as allegory, 
DIAGRAM 29. 

THE COURT OF THE TABERNACIiE (EAST SIDE). 

Creatiou of a body for the Word of God in and as the 

very beginning of the creation of God. 
First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the eartb. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Eiiphratic or First race (Adam's). 

Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 



hs/'^ 



— Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 

_J Advent of the Messiah as the son of man in the day of Abraham. 

'^ Messianic Epoch. 

Dividing of the Pisonic age. Crucifixion, absolute death, and resur- 
rection of the Messiah as Jesus Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



18 



206 INDICATIONS OF THE BOOK OF EXODUS. ■ 

indicate apportionment of the ten pillars to the same 
ten chief divisions of time; e, e indicate time;/, / 
indicate pertaining of east side of the court of the 
tabernacle, with its gateway and sideways, to time. 

Inspection of Diagram 29 will show that the east 
side of the court pertains to and shadows time from the 
beginning thereof down to the advent of the Messiah as 
the son of man. During this period the creature is on 
trial as a subjugator, but the failure of the creature in 
his mission is made manifest by the service that per- 
tains to the First Covenant. Bv the advent of the 
Messiah as the son of man, however, the prevailing 
situation is changed, in that the Messiah takes up the 
subjugatory labors ; hence the oblong square, or paral- 
lelogram, one hundred cubits in length and fifty cubits 
in breadth, that bounds the court indicates the imper- 
fection of the labors pertaining to man simply as the 
creature. 

In Diagram 30, spaces a, a indicate the Four Ages 
of Man; 6, b indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate apportionment of the 
hundred cubits' length of the court to the twenty chief 
divisions of the grand epoch from the beginning of the 
creation of God down to the end of time ; c?, d indicate 
apportionment of the twenty pillars to the same twenty 
chief divisions ; e, e indicate time. 

The east side of the court of the tabernacle shadowed 
the imperfection and failure of the creature as a sub- 
jugatory element (see Diagram 29) from the beginning 
of time down to the advent of the Messiah as the son 
of man. This period, however, is represented by the 
fifty cubits of breadth, by the ten pillars, and, hence, by 



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Ex, xxvii. f 



THE COURT OF T 

Creation of a body for the Word of God in and as t 
1st pillar.— First day.— Creation of light. 

2d pillar.— Second day. — Creation of the firmame 

3d pillar.— Third day.— Creation of vegetation. 

4th pillar. — Fourth day.— Creation of sun, moon, a 

5th pillar.— Fifth day.— Creation of fishes and fow 

6th pillar.— Sixth day.— Creation of cattle, creepin 
7th pillar. "I War in heaven. \ p -^ 

8th pillar. J Satan cast out into the earth. J ^'^^-^^t 

Creation of the Euphratic or First r 
9th pillar. 

Dividing in the midst of the Euphratic 



10th pillar. 
11th pillar. 

12th pillar. 
13th pillar. 

14th pillar, 
15th pillar. 
16th pillar." 
17th pillar. 
18th piilar.- 
19th pillar 
20th pillar. 



Creation of the Hiddekelic or Second i 
Destruction of the Euphratic or First r 

Dividing in the midst of the Hiddekeli| 

Creation of the Gihonic or Third race 
Destruction of the Hiddekelic or Secon 

Dividing in the midst of the Gihonic aj 



Creation of the Pisonic race. 
Antediluvian Epoch. 
Deluge of Noah. Destruction of the Gi 
Epoch of replenishment (see Gen. ix. 1) 
Advent of the Messiah as the Son of mt 
Messianic Epoch. 

Cruciflxion, absolute death, and resurrection of the : 

-The Judgmental Era. 



— The Thousand Years' Era. 

-The Era of Destruction. 
End of Time. 



h -i ii "i 



, considered as allegory. 
AGRAM 30. 

TABERNACLE (NORTH SIDE). 

xry beginning of the creation of God (see Col. i. 13-18 ; Rev. iii. 14). 



stars. 

ing, and beast of the earth. 

tic Era. 
iam's). 



;e. 



ice. 



ic or Third race. 



ah as Jesus Christ. Dividing of the Pisonic age 



INDICATIONS OF THE BOOK OF EXODUS. 207 

ten epochs or by one-half of the twenty that constitute 
the grand epoch from the beginning of the creation to 
the end of time. 

The Messiah takes up the subjugatory labors from 
the time of his advent as the son of man ; wherefore 
his antecedents must be considered from the time the 
body was prepared for him in and as the beginning of 
the creation suitable for the fulfilment of these labors. 
From the beginning of the creation of God to the end 
of time there are twenty chief divisions ; hence as the 
court is one hundred cubits in length, and as it is con- 
structed with twenty pillars, so (see Diagram 30) a 
perfect square is indicated upon which, as a base, the 
labor of the Messiah, in the fulfilment of the will of 
God (see Ps. xl. 5-8 ; Heb. x. 4-9), as a perfect unit, 
is brought to notice. 

If man of Adam's race has failed completely in the 
past, is it at all likely that the future will bring forth a 
conqueror ? No : yet, if so, the labor of Christ would 
be made void for righteousness, and hence life would 
be obtainable by the Law, — not through the labor of 
Christ. But if righteousness be through the Law only, 
and not through Christ, then no flesh can be saved, in 
that all fail now, and all (see Diagram 29) have failed 
in the past; wherefore the future gives no better promise 
of success. By referring to Sketch N, it will be seen 
that the holy place or First Covenant must be taken 
away, or made old, that one can enter at once into the 
most holy place; for none can fulfil the rulings of the 
First Covenant. How can the holy place or First 
Covenant be taken away or made old ? It is made old 
by the establishment of a second covenant, in which 



208 INDICATIONS OF THE BOOK OF EXODUS. 

righteousness is based upon the faith of Jesus Christ, 
the Word of God. 

Now, while the Second Covenant makes the First 
old, the First is not made void in a single point, — for 
it is holy and righteous, — but, when man fails, the 
First-born as man (see Diagrams 29, 30) comes forward 
and satisfies all the demands of the First Covenant ; 
and if all its demands are satisfied, who can question 
God's righteousness? Jesus Christ, the First-born, 
who is and was God, died, through the rulings of the 
First Covenant, that the penalty of man's transgres- 
sions should be paid. If, therefore, God died in fulfil- 
ment of the First Covenant, his death becomes a sign 
of the greatest magnitude, showing to all hosts the ir- 
revocability of the provisions of the Law, and, hence, 
that through Christ alone can the sanctuary or holy 
place of the tabernacle be taken away, and the way 
into the most holy made manifest wholly free from the 
Law. 

XXVII. 20. " And thou shalt command the chil- 
dren of Israel, that they bring thee pure oil olive 
beaten for the light, to cause the lamp to burn 
always." 

This verse indicates that the lamp burns unceasingly, 
and is not permitted to go out or to be extinguished ; 
by which the continuity of the labors of the two 
Faithful Witnesses (see Diagram 23) during the seven 
semidivisions of time are indicated. 

XXVIII. 1-7. " And take thou unto thee Aaron 
thy brother, and his sons with him, from among the 
children of Israel, that he may minister unto me in 



INDICATIONS OF THE BOOK OF EXODUS. 209 

the priest's office, even Aaron, Nadab and Abihu, Ele- 
azar and Ithamar, Aaron's sons. 

2. " And thou shalt make holy garments for Aaron 
thy brother, for glory and for beauty. 

3. " And thou shalt speak unto all that are wise 
hearted, whom I have filled with the spirit of wisdona, 
that they may make Aaron's garments to consecrate 
him, that he may minister unto me in the priest's office. 

4. "And these are the garments which they sliall 
make ; a breastplate, and an ephod, and a robe, and a 
broidered coat, a mitre, and a girdle : and they shall 
make holy garments for Aaron thy brother, and his 
sons, that he may minister unto me in the priest's office. 

5. "And they shall take gold, and blue, and purple, 
and scarlet, and fine linen. 

6. "And they shall make the ephod of gold, of 
blue, and of purple, of scarlet, and fine twined linen, 
with cunning work. 

7. "It shall have the two shoulderpieces thereof 
joined at the two edges thereof; and so it shall be 
joined together." 

The ephod seems to be a sleeveless outer garment, 
reaching to the waist, made all of one piece ; the two 
edges of which are joined together in front. It is very 
probable that these edges were strengthened by em- 
broidered strips or shoulder-pieces, whereby the ephod 
would be better adapted for sustaining the strain which 
might come upon it. 

XXy III. 8. " And the curious girdle of the ephod, 

which is upon it, shall be of the same, according to the 

work thereof; even of gold, of blue, and purple, and 

scarlet, and fine twined linen." 
o 18* 



210 INDICATIONS OF THE BOOK OF EXODUS. 

This girdle evidently is a skilfully-wrought baud 
fixed upon or secured to the- lower edge of the ephod 
as a waistband. 

XXYIII. 9-12. "And thou shalt take two onyx 
stones, and grave on them the names of the children 
of Israel : 

10. " Six of their names on one stone, and the other 
six names of the rest on the other stone, according to 
their birth. 

11. "With the work of an engraver in stone, like 
the engravings of a signet, shalt thou engrave the two 
stones with the names of the children of Israel : thou 
shalt make them to be set in ouches of gold. 

12. "And thou shalt put the two stones upon the 
shoulders of the ephod for stones of memorial unto the 
children of Israel : and Aaron shall bear their names 
before the Lord upon his two shoulders for a me- 
morial." 

Thus these two stones, which bear the names of the 
twelve tribes of the children of Israel, according to 
seniority, are placed upon the shoulders of the ephod 
as a memorial. 

XXVIII. 13, 14. "And thou shalt make ouches 
o/gold; 

14. " And two chains of pure gold at the ends ; of 
wreathen work shalt thou make them, and fasten the 
wreathen chains to the ouches." 

These ouches, in all probability, are the settings for 
the two stones of onyx ; upon which the names of the 
children of Israel were graven. It is quite probable, 
also, that they were secured to the shoulders of the 
ephod by fastenings not particularized in the text, the 



INDICATIONS OF THE BOOK OF EXODUS. 211 

golden chains of wreathen work being designed for 
another purpose. 

XXyill. 15-21. " And thou shalt make the breast- 
plate of judgment with cunning work ; after the work 
of the ephod thou shalt make it ; of gold, of blue, and 
q/* purple, and 0/ scarlet, and o/*tine twined linen, shalt 
thou make it. 

' 16. " Foursquare it shall be being doubled ; a span 
shall he the length thereof, and a span shall he the 
breadth thereof. 

17. "And thou shalt set in it settings of stones, even 
four rows of stones : the first row shall he a sard i us, a 
topaz, and a carbuncle : this shall he the first row. 

18. " And the second row shall be an emerald, a 
sapphire, and a diamond. 

19. "And the third row a ligure, an agate, and an 
ametlwst. 

20. "And the fourth row a beryl, and an onyx, 
and a jasper : they shall be set in gold in their in- 
closings. 

21. "And the stones shall be with the names of the 
children of Israel, twelve, according to their names, 
like the engravings of a signet; every one with his 
name shall they be according to the twelve tribes." 

The breastplate of judgment being doubled, forms a 
pocket or receptacle : it is foursquare and measures a 
span each way. Upon the front, doubtless, four rows 
of precious stones are set, by which (see Diagram 31) 
the Four Ages of Man are indicated through the ap- 
pertainings of the twelve tribes of the children of 
Israel (see, also, Ezek. xlviii. 30-34). 

XXVIII. 22-30. " And thou shalt make upon the 



212 INDICATIONS OF THE BOOK OF EXODUS. 

breastplate chains at the ends of wreathen work of 
pure gold. 

23. " And thou shalt make upon the breastplate two 
rings of gold, and shalt put the two rings on the two 
ends of the breastplate.. 

24. " And thou shalt put the two wreathen chains 
of gold in the two rings which are on the ends of the 
breastplate. 

25. "And the other two ends of the two wreathen 
chains thou shalt fasten in the two ouches, and put 
them on the shoulder pieces of the ephod before it. 

26. " And thou shalt make two rings of gold, and 
thou shalt put them upon the two ends of the breast- 
plate in the border thereof, which is in the side of the 
ephod inward. 

27. " And two other rings of gold thou shalt make, 
and shalt put them on the two sides of the ephod un- 
derneath, toward the forepart thereof, over against the 
other coupling thereof, above the curious girdle of the 
ephod. 

28. "And they shall bind the breastplate by the 
rings thereof unto the rings of the ephod with a lace 
of blue, that it may be above the curious girdle of the 
ephod, and that the breastplate be not loosed from 
the ephod. 

29. " And Aaron shall bear the names of the chil- 
dren of Israel in the breastplate of judgment upon his 
heart, when he goeth in unto the holy place^ for a 
memorial before the Lord continually. 

30. " And thou shalt put in the breastplate of judg- 
ment the Urira and the Thummim ; and they shall be 
upon Aaron^s heart, when he goeth in before the Lord : 



INDICATIONS OF THE BOOK OF EXODUS. 213 

and Aaron shall bear the judgment of the children of 
Israel upon his heart before the Lord continually." 

The doubling of the breastplate (see verse 16) brings 
the two ends of it together, and consequently, the two 
golden rings unite them at the corners. The sides are 
evidently closed by a system of wreathen work, where- 
by the breastplate as a receptacle is made complete. 
The two wreathen chains probably pass through the 
rings, and thus connect the wreathen work of the 
breastplate with the ouches placed upon the shoulders 
of the ephod ; this chain evidently being the one called 
for in verse 14. 

Two rings of gold are put upon the two ends of the 
breastplate in the border which is on the side of the 
ephod inward; hence indications arise that these rings 
are secured to the left border of the breastplate, and 
also that two other corresponding rings of gold are put 
upon the left side of the ephod, to which the breast- 
plate is fastened that it may not be loosened from it. It 
is probable that one or both of the wreathen chains are 
made to disconnect from the ouches, that the ephod 
may be laid aside when not required for service. 

In Diagram 31, spaces a, a indicate the Four Ages of 
Man ; b, b indicate the Four Ages as Sinai, Elim, Ho- 
reb, and Canaan ; c, c indicate the Four Ages through 
the appertainings of the twelve tribes of Israel ; c?, d 
indicate the Four Ages by the four rows of precious 
stones upon which the names of the twelve tribes of 
Israel are graven ; e, e indicate time ; /, / indicate the 
Messianic year. 

The breastplate of judgment (see verse 30) is a re- 
ceptacle for the Urim and the Thummim. As there- 



214 INDICATIONS OF THE BOOK OF EXODUS. 

Ex, xxviii. 15-30, considered as allegory. 
DIAGRAM 31. 



THE BREASTPLATE OF JUDGMENT. 

Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and beast of the earth. 
The Son begotten. The Living Bread. The Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 

The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 



•> S « vj w 



The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man. 

Messianic Epoch or Month. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesoa 

Christ the Righteous. 

The Judgmental Era. 
The Thousand Years' Era. 
Era of Destruction. 
End of Time. 



INDICATIONS OF THE BOOK OF EXODUS. 215 

fore they, the Urim and the Thunimim, shall be upon 
Aaron's heart when he goeth in before the Lord, and 
as Aaron bears the judgment of the children of Israel 
upon his heart before the Lord continually, the indica- 
tion follows that the judgment of the children of Israel 
becomes identified wdth the Urim and the Thummim 
which are placed within the breastplate of judgment, 
whereby both are borne upon Aaron's heart when he 
goeth in before the Lord, clad in the priest's garments. 

Allegorically, however, the breastplate of judgment 
(see Diagram 31) pertains in an especial manner to the 
Four Ages, and being a perfect square by construction, 
so a perfect unit of labor is indicated upon it as a base ; 
which labor is directly connected with the Urim and 
the Thummim. Now, inasmuch as the body created 
for the Word of God in and as the very beginning of 
the creation of God became the Living Bread in the 
day the Son of God w^as begotten, and as the Living 
Bread continues to the end of time, so the probable 
identity of the Living Bread with the Urim and the 
Thummim is brought to notice. 

XXVIII. 31-32. "And thou shalt make the robe 
of the ephod all of blue. 

32. " And there shall be a hole in the top of it, in 
the midst thereof: it shall have a binding of woven 
work round about the hole of it, as it were the hole of 
an habergeon, that it be not rent." 

According to Ex. xxxix. 23, this robe was of woven 
work, and doubtless was furnished with a flexible 
binding of woven work also ; wherefore, the indication 
arises that it was seamless. The text calls for an 
opening in the top of it ; which indicates that the robe 



216 INDICATIONS OF THE BOOK OF EXODUS. 

did not extend above the curious girdle, no provision 
having been made for armholes. The ephod, the robe 
of the ephod, and the curious girdle are complete 
within themselves as a figure. 

XXVIII. 36-38. ''And thou shalt make a plate 
of pure gold, and grave upon it, like the engravings of 
a signet, HOLINESS TO THE LORD. 

37. " And thou shalt put it on a blue lace, that it 
may be upon the mitre ; upon the forefront of the mitre 
it shall be. 

38. " And it shall be upon Aaron's forehead, that 
Aaron may bear the iniquity of the holy things, which 
the children of Israel shall hallow in all their holv 
gifts ; and it shall be always upon his forehead, that 
they may be accepted before the Lord.^' 

By verse 30, through the Urim and the Thummim, 
Aaron bore the judgment of the children of Israel 
upon his heart before the Lord continually, and, by 
verse 38, Aaron shall bear the iniquity of the holy 
things which the children of Israel shall hallow in all 
their holy gifts ; therefore upon Aaron rest both the 
iniquity and the judgment of the children of Israel; 
for of the holy gifts, the first-born of the children of 
Israel shall be sanctified unto the Lord. If the judg- 
ment of the children of Israel rests upon the Urim and 
the Thummim, it follows that the iniquity also must 
rest upon them ; for the offence and the judgment must 
be centred in one and the same individuality, that the 
law be fulfilled and justice unquestionably established ; 
therefore the Urim and the Thummim indicate an 
atoning element. 

By their gifts the children of Israel show their faitli, 



INDICATIONS OF THE BOOK OF EXODUS. 217 



and through faith their gifts are hallowed that the 
promises carried with the gifts may be sure unto 
them. 

By verse 2, the garments made for Aaron are holy 
garments, and they are made for glory and beauty ; 
therefore they become shadows (see Heb. viii. 4, 5) of 
the holy, the glorious, and the beautiful ; and they 
indicate the same magnitudes as those set forth in the 
preceding figures. The curious girdle indicates the 
altar of sacrifice ; the shoulder-pieces of the ephod indi- 
cate the horns of the altar; the two onyx stones, with 
the names of the children of Israel thereon, indicate the 
House of Man to which the promises were made ; the 
twelve stones — four rows of three each — in the breast- 
plate of judgment indicate the Four Ages of Man, all 
of which are under bondage to sin ; 
the breastplate, itself, indicates the 
absolute certainty of judgment ; the 
Urim and the Thummim indicate 
the one upon whom the iniquity 
and judgment of the House of 
Man shall rest; and the golden 
crown with its inscription, " Holi- 
ness to the Lord," indicates the 
holy character of the gifts and its 
acceptance by the Lord. 

Put the curious girdle on the base 
of the brazen altar (see Sketch O) ; 
put the breastplate of judgment, 
with its inestimable contents, the 
Urim and the Thummim, above it on the brazen grate ; 
put the onyx stones, the memorial bearing the names ap- 
K 19 



Sketch O. 
Mitre. 

Holinpjs f-o 
f he I oral 



Onyx 




gireltii 



Kobe of" the Lphod 



Aaron's garments as 
shadowing the Altar of 
Burut-Offering, 



218 INDICATIONS OF THE BOOK OF EXODUS. 

pertaining to the Four Ages, upon the horns of the altar ; 
connect the mentorial with the breastplate by their 
wreathen chains of pure gold, and the figure of the 
great sacrifice is complete. Is it any wonder, therefore, 
that the horns of the altar are anointed with the blood 
of the sacrifice? Is it any wonder that the golden 
crown which is placed above bears the inscription, 
Holiness to the Lord ? 

As the ephod and girdle indicate the altar of sacri- 
fice, so the robe of the ephod indicates the base which 
was made hollow with boards ; and as, in shadow, 
Aaron bears the iniquity and judgment of the children 
of Israel upon his heart, so in reality the Messiah will 
bear upon himself the iniquity and judgments of the 
House of Man, as shadowed by the ephod of cunning 
work with its holy appointments. 

XXIX. 1-9. "And this is the thing that thou 
shalt do unto them to hallow them, to minister unto 
me in the priest's office : Take one young bullock, and 
two rams without blemish, 

2. "And unleavened bread, and cakes unleavened 
tempered with oil, and wafers unleavened anointed with 
oil: of wheaten flour shalt thou make them. 

3. " And thou shalt put them into one basket, and 
bring them in the basket, with the bullock and the two 
rams. 

4. " And Aaron and his sons thou shalt bring unto 
the door of the tabernacle of the congregation, and 
shalt wash them with water. 

5. " And thou shalt take the garments, and put upon 
Aaron the coat, and the robe of the ephod, and the 



INDICATIONS OF THE BOOK OF EXODUS. 219 

ephod, and the breastplate, and gird him with the 
curious girdle of the ephod : 

6. "And thou shalt put the mitre upon his head, 
and put the holy crown upon the mitre. 

7. " Then shalt thou take the anointing oil, and 
pour it upon his head, and anoint him. 

8. "And thou shalt bring his sons, and put coats 
on them. 

9. "And thou shalt gird them with girdles, Aaron 
and his sons, and put the bonnets on them : and the 
priest's office shall be theirs for a perpetual statute : 
and thou shalt consecrate Aaron and his sons." 

Aaron and his sons (see xxviii. 1) are chosen by the 
Lord that they may minister unto the Lord in the priest's 
office. In the verses above given, the means whereby 
Aaron and his sons shall be hallowed that they may 
minister in the priest's office are brought to notice. 

When these means are considered merely as simple 
historical episodes, then they point to the consecrative 
rites that necessarily must pertain to this priesthood that 
it may be distinguished simply as a priestly body. The 
instructions to Moses, however, as allegory, possess a 
value far beyond that connected with simple history ; 
hence the allegory must supersede the simple history. 

The indications are well marked (see Sketch O) that 
the holy garments made for Aaron shadow great mag- 
nitudes ; hence it follows that, when Aaron shall have 
become clothed with these garments, he, as a priest 
ministering unto the Lord, will be identified with the 
magnitudes they represent. 

Of the holy garments the curious girdle (see Sketch 
O) points to the brazen altar of burnt-offering, while 



220 INDICATIONS OF THE BOOK OF EXODUS. 

the altar of burnt-offering (see Diagram 28) points 
to the earth as the dwelling-place of the creature. 
The mitre, with its inscription, points (see Lev. xxvii. 
1, 2; Isa. viii. 18) to the gift and devotion of the 
Son of God for the life of the creature world. The 
breastplate of judgment points to the brazen grate ; 
the brazen grate, in turn, points to the tribulation 
of the creature. The Urim and the Thummim point 
to the body that was prepared for the Word of 
God in and as the very beginning of the creation 
of God, which body became the Living Bread in the 
day the Word of God was begotten as the Son of 
God. The Urim and the Thummim in the breast- 
plate of judgment as the brazen grate point to the 
afflictions of the Messiah as the Son of God, and as the 
son of man, in the redemption of the world. The 
wreathen chains — which doubtless are doubled — point 
to the four horns of the altar ; the four horns of the 
altar point to the four races of men as instrumentalities 
in the great purpose of God for the redemption of the 
world, and for the establishment of a kingdom that 
shall be wholly righteous. The two onyx stones 
doubtless memorialize the pertainings of the twelve 
tribes of Israel to the creature w^orld. The ephod 
with the robe thereof probably shadows the approxi- 
mate ending of time. 

Thus, through the holy garments and their appoint- 
ments, Aaron stands revealed as a priest whose minis- 
trations will reach throughout the Four Ages of Man. 
As Aaron, so his sons ; wherefore the priesthood of 
man (see xix. 3-6) is a magnitude that bears upon the 
welfare of the creature world. 



INDICATIONS OF THE BOOK OF EXODUS. 221 

XXIX. 10-14. "And thou shall cause a bullock to 
be brought before the tabernacle of the congregation ; 
and Aaron and his sons shall put their hands upon the 
head of the bullock. 

11. "And thou shalt kill the bullock before the 
Lord, by the door of the tabernacle of the congregation. 

1 2. " And thou shalt take of the blood of the bul- 
lock, and put it upon the horns of the altar with thy 
finger, and pour all the blood beside the bottom of the 
altar. 

13. " And thou shalt take all the fat that covereth 
the inwards, and the caul that is above the liver, and 
the two kidneys, and the fat that is upon them, and 
burn them upon the altar. 

14. " But the flesh of the bullock, and his skin, and 
his dung, shalt thou burn with fire without the camp : 
it is a sin offering.'^ 

The four horns of the altar (see Diagram 32) indi- 
cate the Four Ages of Man, which are under bondage 
to sin ; therefore, as the first transgression of man (see 
Gen. iii. 21) seems to have been the killing and eating 
of animals, so by the bullock of the sin-offering the 
transgressive action is indicated, and, also, that the 
blood of the animal is required at the hands of man, 
even as called for (Gen. ix. 4, 5), for the blood of the 
bullock marks the four horns symbolizing the Four 
Ages. 

If the Four Ages of Man are marked with blood, 
how can they be purified? Will the blood of the sin- 
offering indicated above make them clean? No; for 
Paul says (Heb. x. 4), "Ji5 is not possible that the 

blood of bulls and of goats should take away sins.'' 

19* 



222 INDICATIONS OF THE BOOK OF EXODUS. 

When, however, an atonement for sin is made by the 
priest, the promise is given with the sacrifice (see Lev. 
vi. 7) that the trespass shall be forgiven ; from which 
it becomes evident that these promises are not fulfilled 
at the time of the sacrifice, but that they accumulate 
as long as sacrifices shall be called for. Further, it is 
equally evident that at some time these sacrifices must 
cease. After such cessation the redemption of the 
promises given with them may as a unit of labor be 
carried out ; the fulfilment of which condition Paul 
indicates (Heb. ix. 14, 15) in the death of Christ the 
Lord (see, also. Diagram 32). 

In Diagram 32, spaces a, a indicate the Four Ages 
of Man ; 6, h indicate the Four Ages as Sinai, Elira, 
Horeb, and Canaan ; c, c indicate the Four Ages by 
the four horns of the altar; cZ, d memorialize the blood 
that is violently shed throughout the Four Ages, 
which blood demands compensation ; e, e indicate 
time ; /,/ indicate the earth as a great altar. 

The promises to the Four Ages of Man are indicated 
by the two onyx stones upon which the names of the 
children of Israel are engraved, in that, as shadow, they 
are for a memorial to the children of Israel throughout 
the Four Ages. If they are for a memorial throughout 
the Four Ages, then the accumulated promises of for- 
giveness of sins pertaining to these ages must be included 
in the memorial. The possible redemption of these 
})romises is indicated by the contents of the breastplate 
of judgment; for, by Lev. viii. 8, the Urim and the 
Thummim were put in the breastplate ; and by Ex. 
xxviii. 30, 38, the Urim and the Thummim constitute 
an atoning element; hence this atoning element is 



INDICATIONS OF THE BOOK OF EXODUS. 223 

Ex. xxix. 10-14, considered as allegory/. 
DIAGRAM 32. 

THE BULLOCK OF THE SIN-OFFERING. 



Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth day. — Creation of sun, moon, and stars. 

Fiftli day. — Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. The Living Bread. The TJrim and the Thummitn. 

Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



The earth as the altar in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth as the altar in the Hiddekelic age. 



/^/ 



Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth as the altar in the Gihonic age. 



a 



V <^ i K) "^ 



Creation of the Plsonic or Fourth race. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Advent of the Messiah as the Son of man through the ministrations of 

the priesthood of Melohizedek (see Gen. xiv. 18-20). 
The Messiah born of the Virgin. 
Crucifixion, absolute death, and resurrection of the Messiah as Jesus 

Christ, upon whose body rests the iniquity of the creature world. 
The earth as the altar in the Pisonic age. Judgmental Era. 

Thousand Years' Era. 
Era of Destruction. 
End of Time. 



224 INDICATIONS OF THE BOOK OF EXODUS. 

Christ (see Heb. ix. 14, 15). Now, while the altar of 
sacrifice points to conditions appertaining to the First 
Covenant (see Heb. ix. 1-10) which cannot take away 
sins, the breastplate of judgment, with its contents, the 
Urim and the Thummim, does indicate the entry into 
the most holy place (Heb. x. 20) " By a new and living 
way, which he hath consecrated for us, through the vail, 
that is to say, his flesh^^ (Christ's ; see Heb. x. 10). But 
(see St. John vi. 51 ; Gen. xiv. 18) Christ's flesh is the 
Bread of Life which came down from heaven ; hence this 
Bread, with scarcely a doubt, is Christ the Redeemer ; 
this Bread, with scarcely a doubt, is the Urim and the 
Thummim, the Atoning Element of the breastplate of 
judgment. If the Bread of Life is the Urim and the 
Thummim, who has the care of it ? The care of the 
Bread of Life, and hence of the Urim and the Thum- 
mim, rests with Melchizedek, priest of the most high 
God (see Diagram 32). 

That the care of the Urim and the Thummim rests 
with Melchizedek is indicated by Moses (Deut. xxxiii. 
8-10), " And of Levi he said, Let thy Thummim and 
thy Urim be with thy holy one, whom thou didst prove 
at Massah, and with whom thou didst strive at the waters 
of Meribah ; 

"Who said unto his father and to his mother, I have 
not seen him ; neither did he acknowledge his brethren, 
nor knew his own children : for they have observed thy 
word, and kept thy covenant. 

"They shall teach Jacob thy judgments, and Israel 
thy law : they shall put incense before thee, and whole 
burnt sacrifice upon thine altar.'' 

From this it is clear that the holy one is a Power 



INDICATIONS OF THE BOOK OF EXODUS. 225 

of the first order, and that, through the Thummim and 
the Urim, Israel shall be delivered from bondage to an 
evil kingdom. This deliverance can come only through 
the possessor of heaven and earth (see Ps. ii. 6-8) ; 
therefore it follows that Melchizedek, and the bread 
and wine of Gen. xiv. 18-20, indicate the same magni- 
tudes as the holy one, and the Thummim and the Urim 
of Dent, xxxiii. 8-10. But who are they that have ob- 
served the word and kept the covenant ? The Levites ? 
No; for their after-history shows clearly enough that 
they did not. Then, if the Levites did not keep the 
word and the covenant, the reference of Moses must 
have been to the holy one and to the Thummim and 
the Urim ; for they, as two Persons of the Trinity, 
have observed both the word and the covenant, and, 
consequently, they shall teach Jacob God^s judgments, 
and Israel God's laws, as indicated (Heb. x. 15-17), 
" Whereof the Holy Ghost also is a witness to us : for 
after that he had said before [doubtless, Deut. xxxiii. 
8-10], 

" This is the covenant that I will make with them 
after those days, saith the Lord ; I will put my laws 
into their hearts, and in their minds will I write them ; 

" And their sins and iniquities will I remember no 
more ;" hence the holy one and the Thummim and the 
Urim, or the Holy One and the Living Bread, — not the 
Levites, — will teach Israel the law of God ; for the 
results obtained, by the quotation from Hebrews and 
that from Deuteronomy, indicate one and the same 
thing. 

It must be kept in mind that, by the Law of Iniquity, 
the iniquity of the people must be transmitted from 
P 



226 INDICATIONS OF THE BOOK OF EXODUS. 

father to son ; but, if nothing is gained by such trans- 
mission, why should this Law have been established ? 
It is clear enough that by the transmission of the debt 
payment may at some time be made. If, however, the 
debt be not transmitted, then the penalty of such debt 
must have been paid by the debtor when he laid asi^le 
his natural life (see Diagram 32), and, consequently, 
oblivion rolls over his head. 

The Law of Iniquity unquestionably calls for the 
transmission of the debt, and the transmission of the 
debt indicates the eventual brintrino; forth of a re- 
deemer. The redeemer is made manifest by the prom- 
ise (see Gen. iii. 15) that the seed of woman should 
bruise the serpent's head. This seed as the seed of 
woman, by the prophecy (see Isa. vii. 10-16), shall be 
manifest to man after the days of Ahaz, king of Judah. 
But, by this same prophecy (see, also. Diagram 32), 
before the child borne by the Virgin shall know to 
refuse the evil and choose the good, the land shall be 
forsaken of both her kings ; which evidently points to 
the subjugation of the Adversary before this particular 
advent of the Messiah as Jesus, even as called for in 
St. Matt. xii. 28, 29. 

If the Adversary is subjugated before the prophecy 
to Ahaz, king of Judah, finds its fulfilment, then the 
indication is clear that the labors involved in such sub- 
jugation must have been hidden under the veil, and 
that Jesus Christ as the Subjugator filled out these 
labors before he was born of the Virgin ; which position 
is further indicated by the song of Mary (see St. Luke 
i. 46-55), and by the words of the prophet Zacharias 
(see St. Luke i. 68-79). Isaiah also says in regard to 



INDICATIONS OF THE BOOK OF EXODUS. 227 

work done (Isa. ix. 2-7), " The people that walked in 
darkness have seen a great light : they that dwell in 
the land of the shadow of death, upon them hath the 
light shined.'^ Why is it that this light has thus shone 
upon the people that walked in darkness, and upon 
them that dwell in the land of the shadow of death ? 
Isaiah replies, " For unto us a child is born, unto us a 
son is given : and the government shall be upon his 
shoulder: and his name shall be called Wonderful, 
Counsellor, The mighty God, The everlasting Father, 
The Prince of Peace." If this child, with his won- 
drous endowments, that is born in or before the day 
of Isaiah, is not the Messiah, the Subjugator, who 
is it? 

If the Subjugator is' the Redeemer, whom does he 
come to redeem? He comes to redeem transgressive 
man. How can he redeem transgressive man since the 
irrevocable penalty is over him ? It is clearly evident 
that by the descent of man's iniquity from father to 
son, that his, the Redeemer's, manifestation in the flesh 
of man is an absolute necessity for the accomplishment 
thereof; for the Law cannot be revoked. If his mani- 
festation in the flesh of man is an absolute necessity, 
how can it be accomplished ? It is accomplished by 
the eating of those things wherewith atonement is made. 
Essential atonement, however, is made only by the 
Lord's body (see Diagram 32) ; therefore it becomes 
evident that the Lord's body must be eaten, even as 
called for in St. John vi. 47-58. 

If the Lord's body is the Living Bread, then as 
bread it must be eaten (see St. Matt. xxvi. 26). If the 
Lord's body is eaten by man, then it becomes the flesh 



228 INDICATIONS OF THE BOOK OF EXODUS. 

of man ; and, conv^ersely, man becomes incorporated 
into or regenerated into the Lord's body. 

What is gained by these peculiar manifestations and 
transfers in the flesh ? Why through them the iniquity 
of man is assumed, for the redeemer of man must 
assume man's iniquity in strict accordance with the 
Law governing the same. After the iniquity of man 
has fallen upon the Lord's body through the communion 
or eating thereof, how is man freed from it ? As by the 
power of God woman was brought forth from Adam 
the flesh of Adam, so, by the same power, the Lord's 
body is brought forth from regenerated man, and 
hence, with the Lord, through the operation of the Law 
of Iniquity, are the names and debts of those which 
had lain for ages in the dark valley. The communion 
of the Lord's body, therefore, is a matter of the most 
vital importance; the care and ministration of which is 
centred in and about the priesthood of Melchizedek, — 
" Melchizedek, who is King of righteousness, King of 
peace; without father, without mother, without de- 
scent, having neither beginning of days, nor end of 
life; but made like unto the Son of God; abideth a 
priest continually." 

If, as indicated in Deut. xxxiii. 8-10, the Thummim 
and the Urim shall teach Jacob God's judgments, and 
Israel God's laws, then it must be a power of the first 
magnitude ; more especially as they have observed God's 
word and kept God's covenant. This Power (see Lev. 
viii. 8), Moses, by divine command, — doubtless through 
the shewbread, — put in the breastplate of judgment, 
whereby the ministrations of the priesthood of Mel- 
chizedek are manifest ; for shewbread, as visible bread, 



INDICATIONS OF THE BOOK OF EXODUS. 229 

through the priesthood of Melchizedek, can become 
imbued with the Living Bread, as indicated by the 
Urim and the Thummim in the days of the exodus, as 
readily as, through the same priesthood, the visible 
bread of the feast of the passover became imbued with 
it in the days of our Saviour, when he took of it, and 
brake it, and gave it to his disciples, saying, " Take, 
eat ; this is my body/' If the bread used at the feast 
of the passover became imbued with the Lord's body, 
or the body that was created for the Word of God in 
and as the very beginning of the creation of God, and 
which the Word invested with life, then it is a Power 
through which the people will be taught God's judg- 
ments and God's laws ; for man's transgressions will still 
fall upon it, and eventually the penalty will be paid, 
whereby he will be forever freed from the outgrowths 
of an evil kingdom ; moreover, by his regeneration, 
man will enter into the unblemishability of the body 
that was prepared for the '^ Firstborn among many 
brethren." 

If Melchizedek is King of righteousness, then he must 
be God ; and if the Living Bread came down from 
heaven, then Melchizedek must have brought it forth 
when he met Abraham returning from the slaughter of 
the kings, — for he was priest of the most high God, — 
and if Melchizedek brought it forth, then he is the 
holy one of whom Moses speaks in Deut. xxxiii. 8, by 
which the Living Bread became identified with the 
Urim and the Thummim which Moses put in the 
breastplate of judgment. 

Now, according to the description of the breastplate 
of judgment, it seems clear that it was wrought with 

20 



230 JyDICATJOyS OF THE BOOK OF EXODUS. 

fine needle-work of many colors and iDeautiful designs. 
It was, as already state<^l, two spans in length and one 
in breadth ; which, being double<l, formed a pocket or 
receptacle with four equal sides. The edges were closed 
with or by wreatheu chain-work of pure gold, while 
the exterior was garnished with the most beautiful of 
precious stones ; therefore (see Job xxviii. 12-23), it 
becomes evident that that which was placed within 
must have been something of far greater value ; hence, 
as already indicated, the contents of the breastplate 
cannot be other than the Urim and the Thummim, 
the LiviDo; Bread that came down from heaven. 

It seems clear that the breastplate of judgment must 
be the dwelling-place of the one to whom judgment 
was comraitte<l ; and, more, that that one is the Seed, 
the Messiah, to whom all things were given in the dav 
he was begotten as the Son of God ; from which it 
further fjll'jws that the Urim and the Thummim are 
the Bread and TVine which were brought from heaven 
by Melchizedek, and which, by divine command, [Moses 
placed in the breastplate. It does not fullow, however, 
that the Living Bread is visible in that which Moses 
placed in the breastplate ; but rather that, through the 
priesthood of Melchizedek, the visible bread— doubt- 
less the shewbread — became imbued with the true Urim 
and Thummim as the Living Bread. 

That, as already stated, the Urim is a Power seems 
clear from Xura. xxvii. 21, "And he shall stand before 
Eleazar the priest, who shall ask counsel for him after 
the judgment of Urim before the Lord : at his woi-d 
they shall go out, and at his word shall they come in, 
both he, and all the children of Israel with him, even all 



INDICATIONS OF THE BOOK OF EXODUS. 231 

the congregation ;" hence it is the Urim which gives 
judgment before the Lord, and at his word they shall 
come in, — not the word of Joshua, but that of the 
Power giving judgment, — which, according to the text, 
is the Urim, although the Lord is there also, as indi- 
cated in xxiii. 23. 

The Trinity of the Infinite Majesty must be kept in 
mind continually : the Father hath no man seen at any 
time, but the other Persons of the Trinity are, by 
divine mercy, clearly manifest, or none could approach 
the Throne of Grace. This condition is indicated in 
I. Sam. xxvii. 6, as follows : "And when Saul inquired 
of the Lord, the Lord answered him not, neither by 
dreams, nor by Urim, nor by prophets.'^ To Saul, 
therefore, all was silent : there was no word by the 
Urim ; but in the case of Joshua the word was spoken 
or the statement would not have been made, " At his 
word shall they go out ;" from which the indication is 
manifest that the Urim, the Son, and the Seed are one 
and the same through the body that was prepared in 
the beginning suitable for the labors involved in the 
overthrow of Evil and for the redemption of the 
fallen. 

This body has been made manifest (see Diagram 32) 
as the Bread of Life, or the Living Bread, and as such 
it must be eaten, even as indicated in Ex. xxix. 33, "And 
they shall eat those things wherewith the atonement 
was made, to consecrate and to sanctify them.'^ Again, 
it is stated (Ezra ii. 63), " And the Tirshatha said unto 
them, that they should not eat of the most holy things, till 
there stood up a priest with Urim and with Thummim.'^ 
Nehemiah (vii. 65) also says the same thing ; therefore 



232 INDICATIONS OF THE BOOK OF EXODUS. 

the most holy things shall not be eaten till a priest 
shall stand up with Urim and with Thummim. This 
condition brings the concording indication that the most 
holy things are identified with the Urim and with the 
Thummim ; and these accord with the body and blood 
of our Lord and Saviour Jesus Christ as given by the 
Lord to his disciples at the Last Supper. Which is 
the more strange, the great high priest Melchizedek 
bringing forth bread and wine, or the great high priest 
Jesus Christ — who is made a priest forever after the 
order of Melchizedek — brino-ino; forth bread and wine ? 
If the latter be true, cannot the former be possible ? It 
is not only possible, but the Scriptures clearly call for it as 
an actual existing fact ; wherefore the concording state- 
ment is made, " They shall eat those things wherewith the 
atonement was made/^ The great atonement was made 
by the body of the Redeemer, and, therefore, the body 
of the Redeemer must be eaten that the iniquity of 
man may fall upon it; that the judgment of man may 
surely be against it ; and that the irrevocable penalty 
resting upon man may be paid by it; whereby the 
atonement is made perfect in the fulfilment of every 
law, order, statute, and judgment, given by the Eternal 
Power for the ruling of all hosts. 

If, as Paul states (see Gal. iii. 16), Christ is the Seed 
of Abraham ; and if (see St. John viii. 56) Abraham saw 
the day of Christ, and rejoiced and was glad, then 
Christ must have been present in the day of Abraham 
as the flesh of Abraham. Christ became the flesh of 
Abraham through the communion of the bread and 
wine brought forth by Melchizedek, whereby Abraham 
became possessor of heaven and earth. If Abraham 



INDICATIONS OF THE BOOK OF EXODUS. 233 

became possessor of heaven and earth through partak- 
ing of the bread and wine, then the inherent virtues of 
possession were vested in the bread and wine ; and the 
bread and wine, however great the mystery may be, was 
a Power of the first magnitude, even as the Urim and the 
Thummim is a Power of the first magnitude. Now, in- 
asmuch as Melchizedek (see Gen. xiv. 18) brought forth 
the one, and as the Lord — evidently Melchizedek also 
(see Num. xxvii. 21) — was before the other, the indica- 
tion becomes marked that the bread and wine points to 
the same Power as the Urim and the Tlmmmim, and 
that this Power is Christ the Seed of Abraham, for 
there are but three Powers of the first magnitude. 

The history of the Urim and the Thummim indi- 
cates the great temporal power with which the seed of 
Abraham, as man, is now invested ; by it he stands at 
the head of all Israel, and (see Num. xxvii. 21) Joshua 
and all the children of Israel, even all the congregation, 
shall both go out and come in at his word. Also by 
Deut. xvii. 8-12 it is indicated that the children of 
Israel shall not decline from their judgment either to 
the riglit hand or to the left ; from which the indi- 
cation is drawn that at this time the temptation of 
the Seed, the Messiah, is one of great temporal power, 
— not only temporal power, but also one involving in- 
fallibility of judgment. From the day of Abraham 
unto the exodus measures of extreme tribulations were 
experienced by the Seed, as indicated in Gen. xv. 13, 
but now, by the Urim and the Thummim, his history 
as a leader of hosts is indicated and taken up. There- 
fore as the Urim and the Thummim at or about this time 
manifestly dwell in the breastplate of judgment, they 

20* 



234 INDICATIONS OF THE BOOK OF EXODUS. 

constitute the prize sought after by the Adversary that 
he may establish his kingdom forever ; for undaunted 
by the unsuccessful issues of the terrible four hundred 
years' affliction, — from which the Seed came forth pos- 
sessed of the gate of his enemies, — he seeks by pros- 
perity and temporal power the downfall of the Mes- 
siah. His failure in this respect, however, is indicated 
by the overthrow of Sisera in the song of Deborah and 
Barak (see Judges v.) where it is stated (verses 27-30), 
" At her feet he bowed, he fell, he lay down : at her 
feet he bowed, he fell : where he bowed, there he fell 
down dead. 

^' Tiie mother of Sisera looked out at a window, and 
cried through the lattice. Why is his chariot so long in 
coming ? Why tarry the wheels of his chariots ? 

" Her wise ladies answered her, yea, she returned 
answer to herself, 

" Have they not sped ? have they not divided the 
prey ; to every man a damsel or two ; to Sisera a prey 
of divers colours, a prey of divers colours of needle- 
work, of divers colours of needle-work on both sides, 
meet for the necks of them that take the spoil ?" 

What is this needle- work of divers colors on both 
sides but the breastplate of judgment with its hidden 
treasure ? What is Sisera but the -embodiment of evil ? 
The struggle depicted was a struggle against the Lord ; 
for it is said, ^' Curse ye Meroz, said the angel of the 
Lord, curse ye bitterly the inhabitants thereof; because 
they came not to the help of the Lord, to the help 
of the Lord against the mighty.'' 

In this contest against the Lord, what prize could 
be of greater value to Sisera than the needle- work of 



INDICATIONS OF THE BOOK OF EXODUS. 235 

divers colors on both sides ? None, none ! Tiie Urini 
and the Thummira, the Bread of Life, are what Sisera 
sought after; but he failed, was overthrown, and finally 
was stricken by the hands of a woman. 

Psalm xlv. 13, 14 further shows why Sisera sought 
the breastplate of judgment ; for it is there stated, " The 
King's daughter is all glorious within : her clothing is 
of wrought gold. 

^' She shall be brought unto the King in raiment of 
needle-work : the virgins her companions that follow 
her shall be brought unto thee.'' This indicates re- 
demption ; for the one dwelling in the raiment wrought 
with gold — which raiment evidently is the breastplate 
of judgment — clothes the redeemed with his body, 
and the redeemed, therefore, dwelt with him in the 
raiment of needle-work ; they having been consecrated 
through the communion by that which makes atone- 
ment. Should Sisera make a spoil of this breastplate, 
with its precious contents, as the Bread of Life, he 
would overthrow redemption and secure the establish- 
ment of his own kingdom, whereby the fallen creature 
would remain forever united to sin and evil. 

The identity of the Urim and the Thummim with 
the body of the Messiah is still further indicated (Isa. 
xxii. 20-25), "And it shall come to pass in that day, 
tliat I will call my servant Eliakim the son of Hil- 
kiah : 

" And I will clothe him with thy robe, and strengthen 
him with thy girdle, and I will commit thy government 
into his hand : and he shall be a father to the inhabi- 
tants of Jerusalem, and to the house of Judah. 

"And the key of the house of David will I lay 



236 INDICATIONS OF THE BOOK OF EXODUS. 

upon his shoulder ; so he shall open, and none shall 
shut ; and he shall shut, and none shall open. 

" And I will fasten him as a nail in a sure place ; 
and he shall be for a glorious throne to his father's 
house. 

" And they shall hang upon him all the glory of 
his father's house, the offspring and the issue, all ves- 
sels of small quantity, from the vessels of cups, even 
to all the vessels of flagons. 

'^ In that day, saith the Lord of hosts, shall the nail 
that is fastened in the sure place be removed, and be 
cut down, and fall ; and the burden that was upon it 
shall be cut off; for the Lord hath spoken i^." 

The key of the house of David, with little doubt, 
is the Messiah as the Living Bread, Avherefore, as this 
key shall rest upon the shoulder of Eliakim the son of 
Hilkiah, the indication becomes clear that it will be 
placed in the breastplate of judgment; the breastplate 
being connected with the shoulders of the priest by the 
two wreathen chains of pure gold as called for in Ex. 
xxviii. The key of the house of David, therefore, 
indicates the Urim and the Thummim, upon which 
rest the names of those lying in the dark valley wait- 
ing for release from their captivity. 

The great Custodian of the Urim and the Thummim, 
as indicated by Moses (see Deut. xxxiii. 8, 9), is evi- 
dence sufficiently strong to establish its identity with 
the Living Bread, with the body of the Messiah as 
brought forth by Melchizedek, king of Salem ; hence 
from all this it does not follow that the blood of the 
bullock which Moses put upon the four horns of the 
altar purified the altar, but, rather, that it was sancti- 



INDICATIONS OF THE BOOK OF EXODUS. 237 

fied unto purification by the blood, whereby reconcilia- 
tion might be made upon it (see Heb. ix. 13 ; Lev. viii. 
15). The blood that is put upon the horns of the 
altar may also memorialize the life of the creature ; 
hence by the shadow the instrumentality of man in the 
overthrow of Evil and the redemption of the creature 
world is indicated ; for the four horns of the altar, 
which represent the Four Ages of Man, are sanctified 
unto purification that reconciliation may be made 
through or upon them as through a priesthood. If 
man was the only host which stood in need of a re- 
deemer, this view might seem obscure, but when the 
great army which fell before man was brought forth, 
and the contemporary forms of creature life and exist- 
ence are taken into consideration, a clear and well- 
defined purpose looms out of this seeming obscurity, 
sending rays of golden light in every direction, whereby 
the ruling of the First Covenant is made old to the 
creature world irrespective of host (see Isa. xxii. 
24). 

Verses 13, 14 stated, " And thou shall take all the 
fat that covereth the inwards, and the caul that is above 
the liver, and the two kidneys, and the fat that is upon 
them, and burn them upon the altar. 

" But the flesh of the bullock, and his skin, and his 
dung, shalt thou burn with fire without the camp : 
it is a sin offering," by which indications are given that 
the inward man with all its good things shall be ac- 
cepted by the Lord, but that the outward man with all 
its corruptions shall be done away with forever ; for 
(see I. Cor. xv. 50) " flesh and blood cannot inherit the 
kingdom of God." The sin-offering is a sign to all 



238 INDICATIONS OF THE BOOK OF EXODUS. 

hosts that (see Jer. xv. 19) the precious shall be taken 
from the vile. 

XXIX. 15-18. " Thou shalt also take one ram ; and 
Aaron and his sons shall put their hands upon the head 
of the ram. 

16. '^ And thou shalt slay the ram, and thou shalt 
take his blood, and sprinkle it round about upon the 
altar. 

17. " And thou shalt cut the ram in pieces, and wash 
the inwards of him, and his legs, and put them unto 
his pieces, and unto his head. 

18. " And thou shalt burn the whole ram upon the 
altar : it is a burnt offering unto the Lord : it is a sweet 
savour, an offering made by fire unto the Lord." 

Spaces a, a, Diagram 33, indicate the Four Ages of 
Man ; 6, 6 indicate the Four Ages as Sinai, Elim, Horeb, 
and Canaan ; c, c indicate the tribulation that permeates 
the Four Ages ; d, d indicate and memorialize the blood 
violently shed throughout the Four Ages ; which blood 
demands compensation ; e, e indicate time ; /, / indicate 
the earth as a great altar of sacrifice. 

This sacrifice indicates the great sea of tribulation 
and suffering experienced during the Four Ages of 
Man (see Diagrams 32, 33), which sacrifice, as an offering 
unto the Lord, is one remarkable savor, even as indi- 
cated in St. Mark x. 28-30 as follows : " Then Peter 
began to say unto him, Lo, we have left all, and have 
followed thee. 

" And Jesus answered and said. Verily I say unto 
you. There is no man that hath left house, or brethren, 
or sisters, or father, or mother, or wife, or children, or 
lands, for my sake, and the gospel's, 



INDICATIONS OF THE BOOK OF EXODUS. 239 



Ex. xxix. 15-18, considered as allegory. 
DIAGRAM 33. 

THE WHOIiE RAM AS A BURNT-OFFERING, AND AS A 
SWEET SAVOR. 



Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day. — Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 

beast of the earth. 
The Son begotten. Beginning of Time. 
FreEuphratic Era. 
Creation of the Euphratic or First race (Adam's). 



The earth as the altar in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth as the altar in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth as the altar in the Gihonic age. 

Creation of the Pisonic or Fourth race. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Advent of the Messiah as the Son of man. 
The Messiah born of the Virgin. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesus 

Christ. 
The earth as the altar in the Pisonic age. Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



« -^i "18 



240 INDICATIONS OF THE BOOK OF EXODUS. 

" But he shall receive a hundredfold now in this time, 
houses, and brethren, and sisters, and mothei^, and 
children, and lands, with persecutions ; and in the 
world to come eternal life." 

XXIX. 19-21. " And thou shalt take the other ram ; 
and Aaron and his sons shall put their hands upon the 
head of the ram. 

20. '' Then shalt thou kill the ram, and take of his 
blood, and put it upon the tip of the right ear of Aaron, 
and upon the tip of the right ear of his sons, and upon 
the thumb of their right hand, and upon the great toe 
of their right foot, and sprinkle the blood upon the 
altar round about. 

21. ^^ And thou shalt take of the blood that is upon 
the altar, and of the anointing oil, and sprinkle it 
upon Aaron, and upon his garments, and upon his sons, 
and upon the garments of his sons with him : and he 
shall be hallowed, and his garments, and his sons, and 
his sons' garments with him." 

In Diagram 34, spaces a, a indicate the Four Ages 
of Man ; b, b indicate the Four Ages by the countries 
through which Abraham passed in his journey from 
Ur of the Chaldees to Canaan ; c, c indicate the Four 
Ages by the great image of Xebuchadnezzar's dream 
(see Dan. ii. 31—45) ; d, d, in harmony with the allegory 
of the great image, indicate the Four Ages through the 
peculiar hallowing of Aaron ; e, e indicate and memori- 
alize the blood that is violently shed throughout the 
Four Ages, which blood demands compensation; /,/ 
indicate time ; g, g indicate the earth as the great altar 
of sacrifice ; A, h indicate pertaining of Aaron as priest 
of the Four Ages. 



INDICATIONS OF THE BOOK OF EXODUS, 241 

Ex. xxix. 19-21, considered as allegory. 
DIAGRAM 34. 

THE CONSECRATION OF THE FOUR AGES OF MAN. 



Creation of a body for the Word of God in and as 
the very beginning of the creation of God. 

First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 

beast of the earth. 
The Son begotten. Beginning of Time. 
Pre-Euphratic Era. 
Creation of the Euphratic or First race (Adam's). 




\Ch^K; Cl -4 



The earth as the altar in the Euphratic age. 

Creation of the Hiddekelic or Second race. . 
Destruction of the Euphratic or First race. 

The earth as the altar in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth as the altar in the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man in the day of Abraham. 

Messianic Epoch. 

The earth as the altar in the Pisonic age. Crucifixion, absolute 
death, and resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 

End of Time. The Word returns to the Father. 



21 



242 INDICATIONS OF THE BOOK OF EXODUS, 

By the division of the great image of Nebuchad- 
nezzar's dream into four parts (see Dan. ii.) four suc- 
cessive kingdoms are indicated, which, doubtless, as 
simple history, are found in the Assyrian, Persian, 
Grecian, and Roman empires. As allegory, however, 
these four universal empires shadow the Four Ages of 
Man, in which light the four divisions of the great 
image also shadow the Four Ages of Man. The head 
of gold, therefore (see Diagram 34, spaces c, c), indicates 
the Euphratic or First age ; the breast and arms of 
silver indicate the Hiddekelic or Second age ; the belly 
and thighs of brass indicate the Gihonic or Third age; 
and the feet and legs thereof indicate the Pisonic or 
Fourth. The Hiddekelic and Gihonic ages combined 
(see Diagrams 8, 34) are also known by the name Egypt; 
hence, inasmuch as the arm of the image extends from 
the shoulder to the thighs, so the arm — even as Egypt 
— indicates a pertaining to both the Hiddekelic and 
Gihonic ages as a unit. 

Through the manner of the consecration Aaron and 
his sons, and their garments (see Sketch O), now become 
identified with the magnitudes indicated by the great 
image ; hence the anointing of the tip of Aaron's ear 
points to the consecration of the Euphratic age, the 
anointing of Aaron's thumb (through the pertaining 
of the arm) points to the consecration of both the Hid- 
dekelic and Gihonic ages, and the anointing of Aaron's 
great toe points to the consecration of the Pisonic age, 
whereby the instrumentality of man in the great pur- 
pose of God becomes manifest. The blood, therefore, 
that is sprinkled upon Aaron and his sons, and upon 
their garments, indicates (see Sketch O) the hallowing 



INDICATIONS OF THE BOOK OF EXODUS. 243 

of man as a kingdom of priests and a holy nation to 
the Lord. 

By the Law of Iniquity (see xxxiv. 6, 7) the iniquity 
of the fathers shall be visited upon the children to the 
fourth generation ; hence upon the fourth generation or 
age (see Diagram 34) the entire burden of iniquity of the 
Four Ages will rest. The Pisonic or Fourth age, how- 
ever, is represented by the feet and legs of the great 
image, and by the great toe of Aaron as priest ; where- 
fore (see St. John xiii. 3-11), *' Jesus knowing that the 
Father had given all things into his hands, and that he 
was come from God, and went to God ; 

" He riseth from supper, and laid aside his garments ; 
and took a towel, and girded himself. 

"After that he poureth water into a basin, and began 
to wash the disciples' feet, and to wipe them with the 
towel wherewith he was girded. 

"Then cometh he to Simon Peter : and Peter saith 
unto him. Lord, dost thou wash my feet ? 

" Jesus answered and said unto him, What I do thou 
knowest not now ; but thou shalt know hereafter. 

" Peter saith unto him. Thou shalt never wash ray 
feet. Jesus answered him. If I wash thee not, thou 
hast no part with me. 

"Simon Peter saith unto him, Lord, not my feet 
only, but also my hands and my head. 

"Jesus saith to him. He that is washed needeth 
not save to wash his feet, but is clean every whit ; and 
ye are clean, but not all. 

" For he knew who should betray him ; therefore 
said he. Ye are not all clean." 

Thus the simple history of Jesus washing his dis- 



244 INDICATIONS OF THE BOOK OF EXODUS, 

ciples' feet is a great allegory bearing upon the redemp- 
tion of the creature world ; for (see Diagram 34) tlie 
iniquity of the creature world is transmitted through 
governing laws to the generation or age that is repre- 
sented by the feet of the great image. The indication 
is manifest that, should the feet thus burdened be 
washed, the whole body would be clean from head to 
foot. When, therefore, the whole body shall have been 
made clean from head to foot, through the washing of 
the feet by the Word, then the Word will return to 
the Father (see I. Cor. xv. 28) that God may be all 
in all. 

XXIX. 22-30. " Also thou shalt take of the ram 
the fat and the rump, and the fat that covereth the 
inwards, and the caul above the liver, and the two 
kidneys, and the fat that is upon them, and the right 
shoulder ; for it is a ram of consecration : 

23. " And one loaf of bread, and one cake of oiled 
bread, and one wafer out of the basket of the un- 
leavened bread that is before the Lord : 

24. "And thou shalt put all in the hands of Aaron, 
and in the hands of his sons; and shalt wave them for 
a wave offering before the Lard. 

25. "And thou shalt receive them of their hands, 
and burn them upon the altar for a burnt offering, for 
a sweet savour before the Lord : it ^s an offering made 
by fire unto the Lord. 

26. " And thou shalt take the breast of the ram of 
Aaron's consecration, and wave it for a wave offering 
before the Lord : and it shall be thy part. 

27. " And thou shalt sanctify the breast of the wave 
offering, and the shoulder of the heave offering, which 



INDICATIONS OF THE BOOK OF EXODUS. 245 

is waved, and which is heaved up, of the ram of the 
consecration, even of that which is for Aaron, and of 
that which is for his sons : 

28. " And it shall be Aaron's and his sons' by a 
statute forever from the children of Israel ; for it is a 
heave offering : and it shall be a heave offering from 
the children of Israel of the sacrifice of their peace 
offerings, even their heave offering unto the Lord. 

29. '^ And the holy garments of Aaron shall be his 
sons' after him, to be anointed therein, and to be con- 
secrated in them. 

30. ^^ And that son that is priest in his stead shall 
put them on seven days, when he cometh into the taber- 
nacle of the congregation to minister in the holy jplaoeJ^ 

Spaces a^a, Diagram 35, indicate the Four Ages of 
Man ; 6, b indicate the Four Ages by the countries 
through which Abraham passed in his journey from 
Ur of the Chaldees to Canaan ; c, c indicate pertainings 
of sin-offering (see verses 10-14) to the grand epoch 
from the beginning of the creation down to the end of 
time ; d, d indicate pertaining of the ram of conse- 
cration to the grand epoch from the beginning of the 
creation down to the end of time; e,e indicate time; 
/,/ indicate the earth as a great altar of sacrifice. 

The ram of the text is a ram of consecration ; hence, 
by equity, it pertains to the grand epoch from the be- 
ginning of the creation of God down to the end of 
time. This pertaining is made manifest by the appor- 
tionment of the caul, the liver, the two kidneys, and 
the rump (see Diagram 35), to the grand epoch above 
indicated. Why should the ram have been consecrated ? 

The reply to this question is one of great magnitude, 

21^ 



246 iJS'DiCATioys of the book of exodus. 

Ex. xxix. 22-30, considered as allegory, 
DIAGEA:vI 35. 

the eam of coxsecratiox. 



Creation of a body for the Word of God in and as the 

very beginning of the creation of God. 
First day. — Creation of light. 
Second day.— Creation of the firmament. 
Third day. — Creation of vegetation. 
Fourth day. — Creation of sun, moon, and stars. 
Fifth day.— Creation gf fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and 
beast of the earth. 

Tlie Son begotten. The "Living Bread. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 

The earth as the altar in the Euphratic age. 



Shoulder (see Diagram Si). Creation of the Hiddekelic 

or Second race. 
Destruction of the Euphratic or First race. 



The earth as the altar in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth as the altar in the Gthonic age. 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man in the day of Abrah&m. 

Messianic Epoch. 

The earth as the altar in the Pisonic age. Crucifixion, absolute death, 

and resurrection of the Messiah as Jesos Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



dt sj Si 



INDICATIONS OF THE BOOK OF EXODUS. 247 

and doubtless involves the future existence of animal 
and plant life, that they may find place in the future as 
both material and spiritual bodies. 

The possibility of the regeneration and restoration 
of man of Adam's race as both material and spiritual 
bodies (see St. Luke xxiv. 33-44) makes the possibility 
of the regeneration and restoration of the creature 
world, whether animal, plant, or mineral, entire proba- 
bilities ; whereby the new heaven and new earth in all 
their varied forms of life and beauty (see Isa. Ixv. 
17-24) will be perfect, both as material and spiritual 
bodies. 

By regeneration the life and essence of the creature 
world leaves the material earthy body — which will be 
called for no more— and is transferred into the un- 
blemishable body that was created for the Word of 
God in and as the very beginning of the creation of 
God. This body — which has the pre-eminence in all 
things, whether as material or as spiritual manifestation 
— is as entirely suitable for the habitation of the crea- 
ture irrespective of host as the blemishable earthy 
body is suitable for the habitation of the creature irre- 
s{)ective of host. Wherefore the indication follows that 
fruits and flowers, vines and trees, may, through regener- 
ation, have their vitality transferred from the earthy 
habitation into the pure body that was created in the be- 
ginning suitable for this purpose; hence an indication 
further follows that inasmuch as the earthy was made 
out of nothing so unto nothing will it return. Not 
so, however, with the life of the creature world, for 
through regeneration the creature world, clothed with 
new imperishable garments, will still exist, and will 



248 INDICATIONS OF THE BOOK OF EXODUS. 

people forever the realms that finite wisdom cannot 
measure. 

The consecration of the ram denotes instrumentality 
on the part of the animal kingdom ; hence, inasmuch 
as regeneration is brought about through eating (see 
Job iii. 23-26 ; St. John vi. 56) so plant life, through 
eating (the blood being the life, see Gen. ix. 3, 4), may 
be transferred to the animal that has been consecrated 
as such a channel, or, at least, the plant that is eaten 
by a consecrated channel may, through the eating, be 
sanctified unto purification. Wherefore, if sanctified 
unto purification, then regeneration at some stage of 
existence must surely follow. 

In this light the ram of consecration becomes a 
magnitude that bears upon the sanctification — and hence 
regeneration — of numberless plants through the eating 
thereof. The death of the ram, however, does not 
make void this bearing, but it is carried forward 
through other channels ; for (see verses 31-33) " Aaron 
and his sons shall eat the flesh of the ram ; . . . and 
they shall eat those things wherewith the atonement 
was made, to consecrate and to sanctify them.'^ When, 
therefore, Aaron and his sons shall have eaten the flesh 
of the ram of consecration, then, through the eating 
thereof, the flesh of the ram, with its bearings, will be 
further sanctified and consecrated, even as the flesh of 
the bullock of the sin-oifering (see verse 36) is sanc- 
tified and consecrated through the eating thereof by 
Aaron and his sons, when they minister in the priest's 
office. 

Indications now follow that plant life is sanctified 
through the consecrated eater, even though that eater 



INDICATIONS OF THE BOOK OF EXODUS. 249 

be an animal ; and that the flesh of the animal in tarn is 
sanctified through the consecrated eater as Aaron and 
his sons, ministering priests ; wherefore the sanctifica- 
tion of the creature world — as pertaining to the earth 
— finds fulfilment through man of Adam's race as a 
kingdom of priests and a holy nation unto the Lord 
(see xix. 3-6). 

Sanctification, however, is not regeneration, but inas- 
much as sanctification is reached through man as a 
priesthood and a holy nation unto the Lord, so through 
man as " a priesthood and a holy nation unto the Lord, 
and as a peculiar treasure unto the Lord above all 
people,^' regeneration can pertain to the sanctified crea- 
ture when, through the priesthood of Melchizedek, 
man himself shall have been regenerated. 

The regeneration of man of Adam's race is direct, in 
that he directly partakes of the Living Bread or the 
Lord^s body ; for (see verse 33) " a stranger shall not 
eat thereof/^ hence the regeneration of the creature 
otherwise is indirect (see St. Matt. xv. 21-28) in that it 
fulfils through regenerated man as a priesthood, and as 
a peculiar treasure unto the Lord above all people of 
the earth. 

By verses 22-24 certain portions of the ram of con- 
secration, together with one loaf of bread, one cake of 
oiled bread, and one wafer out of the basket of the 
unleavened bread that is before the Lord, shall be put 
in the hands of Aaron, and in the hands of his sons, 
for a wave-oifering before the Lord. These ordinances 
point, with great probability, to the indirect regener- 
ation of the creature, for the unleavened bread, the 
base of which is plant life, pertains to the ram of con- 



250 INDICATIONS OF THE BOOK OF EXODUS. 

secration. Moreover, the whole is waved iu the hands 
of Aarou, and in the hands of his sons, whereby (see 
Diagram 34) a relation appertaining to both animal and 
plant life extends throughout the House of Man. By 
the waving, therefore, dedication and sanctification of 
the creature are implied, if not strongly indicated ; 
hence, after dedication and sanctification, the unleavened 
will, at some time, become leavened, when, in the future, 
through the priesthood of Melchizedek, the visible 
bread of the communion shall have been imbued with 
the Living Bread, and shall have been eaten by those 
ministering in the priest's office. The wave-offering, 
doubtless, shadows the waving of the Lord's body in 
the service of the communion (see, also. Diagram 22). 
By verse 25 the wave-offering shall be burnt upon 
the altar of burnt-offering; which indicates (see Dia- 
grams 28, 33) the tribulation that shall beset the crea- 
ture throughout the Four Ages. As a burnt-offering 
or an offering made by fire it is for a sweet savor before 
the Lord. Why a sweet savor before or unto the Lord ? 
Because the tribulation thus experienced is, in a great 
measure, incurred in the fulfilment of God's great pur- 
pose for the establishment of the Kingdom of Right- 
eousness. Blessed, therefore, are they who willingly 
offer themselves unto the mighty Mastermind that con- 
ceived the eternal purpose, wherefore, if man rejoices 
in self-sacrificing deeds, and crowns the martyr with a 
lasting fame, then such deeds and martyrdom will stir 
each noble impulse of the mind to recognize the attri- 
butes that brought them forth. So, also, a grateful 
country heeds the praise that lies concealed in laurel 
wreaths, and hastens honors to the wearer's brow; 



INDICATIONS OF THE BOOK OF EXODUS. 251 

much more, then, shall pain and tribulation — the fires 
that prove the treasure — bring forth savors pure and 
holy before the One that pierces through the sacrificial 
dross into the depths beyond. 

XXIX. 31-34. "And thou shalt take the ram of 
the consecration, and seethe his flesh in the holy place. 

32. " And Aaron and his sons shall eat the flesh of 
the ram, and the bread that is in the basket, by the door 
of the tabernacle of the congregation. 

33. " And they shall eat those things wherewith the 
atonement was made, to consecrate and to sanctify them : 
but a stranger shall not eat thereqfy because they are 
holy. 

34. '^ And if aught of the flesh of the consecrations, 
or of the bread, remain unto the morning, then thou 
shalt burn the remainder with fire : it shall not be 
eaten, because it is holy." 

From these words — which are the example and 
shadow of heavenly things (see Heb. viii. 5) — indica- 
tions become evident that the body of the Redeemer must 
be eaten, inasmuch as absolute atonement is made only 
through it and by it. This condition does not refer 
merely to days subsequent to the absolute death of our 
Lord and Saviour Jesus Christ, but before those days ; 
the Saviour himself stating, while yet alive and in the 
flesh, " Take, eat ; this is my body." Moreover, it is 
scarcely probable that he would have died unless the 
transgression and judgment of man actually rested 
upon him at the time, for the law requires a fulfilment 
according to law, and not by substitution ; hence the 
eating of those things wherewith absolute atonement 
was made becomes manifest in the priesthood of Jesus 



252 INDICATIONS OF THE BOOK OF EXODUS. 

Christ; but this manifestation in the priesthood of 
Melchizedek is under the veil ; yet, by the lifting of 
the veil, the fulfilment thereof is brought to the light ; 
through which the great harvest of iniquity is collected 
according to law, and judgment rendered according to 
law, that the penalty may be paid according to law. 

It must be kept in mind that the overthrow of Evil 
depends upon the irrevocability of the Law ; for the 
unbelieving will be judged by the ruling of the First 
Covenant; and the First Covenant cannot vanish or 
pass away until every point of it shall have been ful- 
filled. Man's redemption, however, is provided for in 
the eating of those things wherewith absolute atone- 
ment was made ; but as the text declares, " A stranger 
shall not eat thereof ^ because they are holy," therefore 
the gospel (see Gal. iii. 8) which was preached unto 
Abraham, viz., "In thee shall all nations be blessed," 
was made manifest in the New Testament by the won- 
derful intimation (see Gal. ii. 16) that Justification by 
the Faith of Jesus Christ the Word of God shall be 
the ruling principle into which as a highway all hosts 
can gather that their restoration may be perfected ; 
hence the indication is strongly marked that faith with- 
out regeneration will be baseless. How can regenera- 
tion be brought about? It is brought about through 
the eating of those things wherewith the absolute atone- 
ment was made, which things, clearly, are of the body 
that was created for the Son of God suitable for this 
purpose in and as the very beginning of the creation 
of God. 

By the text Aaron and his sons shall eat the flesh of 
the ram, and the bread that is in the basket, by the 



INDICATIONS OF THE BOOK OF EXODUS. 253 

door of the tabernacle of the congregation ; hence, if 
Aaron and his sons have been consecrated, then the flesh 
of the ram and the bread will, through the eating 
thereof, become consecrated and sanctified. Why (see 
verses 26, 27) should the flesh of tlie ram be sanctified 
if nothing were gained thereby? As a mere simple 
rite pertaining to a singular priesthood sanctification 
becomes lost in form ; but sanctification is not form ; 
on the contrary, it points to some condition, state, or 
essential, connected with the sanctified flesh that must 
fulfil in the indefinite future. 

Of Aaron's priesthood the text further states, " And 
they shall eat those things wherewith the atonement 
was made to consecrate and to sanctify them.'' What 
are the things with which the atonement is made ? It 
is (see verse 36 ; Lev. i. 1-10) the burnt sacrifice of the 
herd, as the bullock ; it is the burnt sacrifice of the 
flocks, as the sheep and goats. These things, therefore, 
— which are not of the ram of consecration, — are con- 
secrated and sanctified through the eating thereof by 
Aaron and his sons. 

Had this special consecration and sanctification taken 
place before the eating, then these rites might be con- 
sidered as due to Aaron's sacred office simply, but in- 
asmuch as the things wherewith the atonement was 
made are sanctified through the eating thereof by 
Aaron, then the sanctifying element emanates from 
Aaron as consecrated priest, not from the sacred ness 
of the office, and falls upon them altogether inde- 
pendent of and from any previous consecration or 
sanctification. From this position indications arise that 
the consecration and sanctification by Aaron of the 

22 



254 INDICATIONS OF THE BOOK OF EXODUS. 

thiDgs wherewith the atonement was made — however 
great the mystery may be — seals them unto redemption. 
If sealed unto redemption, then the new earth — the 
great foundation of which is of the body that was pre- 
pared for the Word of God in the beginning — will 
echo with the song of birds ; while trees and flowers, 
draped in beauty, will meet the eye, and will, on every 
side, grace the landscape with their welcome charms. 
Friends, old friends, the homes of thousands, the bread 
of those whose busy hum still lingers on the ear, shall 
new-born earth assign no dwelling-place for you? shall 
never more the tendril grasp the willing bough? or 
never more shall zephyr bear the incense sweet and 
pure, a grateful messenger, to waken consciousness of 
life unseen, that one should say where is it ? It cannot 
be ; the bald-faced rock and vacant plain would weary 
of their barren lot, and envy their congeners of the 
past. ^Tis true that newer forms of life may take the 
place of those quite passed away, but where is their 
reward ? A dreamless grave will never compensate the 
miseries of life. Where then is God, the God of 
equity? He shines forth in the wondrous plan that 
marks redemption, restoration, for the creature world 
that helped to bear the burdens of the day. If the 
bearer meets the burden, if the worker earns his hire, 
why give his wages to another ? That his wages will 
not crown another's lot is indicated where the fiat 
boldly stands, ^' And they shall eat those things where- 
with the atonement was made to consecrate and to 
sanctify them ;" hence the consecration and santification 
of the creature of the herd and flock become evidence 
that the " laborer is worthy of his hire." 



INDICATIONS OF THE BOOK OF EXODUS. 255 

XXIX. 35-37. "And thus shalt thou do unto 
Aaron, and to his sons, according to all things which I 
have commanded thee : seven days shalt thou conse- 
crate them. 

36. " And thou shalt oifer every day a bullock /or a 
sin offering for atonement : and thou shalt cleanse the 
altar, when thou hast made an atonement for it, and 
thou shalt anoint it, to sanctify it. 

37. " Seven days thou shalt make an atonement for 
the altar, and sanctify it ; and it shall be an altar most 
holy : whatsoever toucheth the altar shall be holy." 

Spaces a, a. Diagram 36, indicate the Four Ages 
of Man ; b, b indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate ten chief divisions of 
time. Decade System ; d, d indicate the first seven semi- 
divisions of the Four Ages by the seven days' consecra- 
tion ; e, e indicate the earth as a great altar ; /,/ indicate 
time ; g, g indicate time by tenths. Decade System. 

The seven days' consecration of Aaron and his sons 
point (see Diagram 36, spaces rf, d) to the services and 
ruling of the First Covenant or Law from the beginning 
of time, or rather from the creation of the Euphratic 
race unto the crucifixion, absolute death, and resurrec- 
tion of the Messiah as Jesus Christ. At or about the 
time of the Messiah's death (see Dan. ix. 25-27) the 
sacrifice and oblation shall cease ; hence the seven days' 
consecration memorialize the first seven semidi visions 
of the Four Ages. 

For seven days (see verse 37) an atonement shall be 
made for the altar. These seven days also point to or 
memorialize the earth as the altar during the first seven 
semidivisions of the Four Ages. Wherefore, as the 



•^ 



256 INDICATIONS OF THE BOOK OF EXODUS. 

Ex. xxix. 35-37, considered as allegory. 
DIAGRAM 36. 

SANCTIFICATION OF THE EARTH AS THE ALTAR OF 
BURNT-OFFERING. 



Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. 
Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 
Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 

The earth as the altar sanctified in the first day. 

Dividing in the midst of the Euphratic age. 

The earth as the altar sanctified in the second day. 
Creation of the Hiddekelie or Second race. 

Destruction of the Euphratic or First race. 

The earth as the altar sanctified in the third day. 
Dividing in the midst of the Hiddekelie age. 

The earth as the altar sanctified in the fourth day. 
Creation of the Gihonic or Third race. 

Destruction of the Hiddekelie or Second race. 

The earth as the altar sanctified in the fifth day. 

Dividing in the midst of the Gihonic age. 

The earth as the altar sanctified in the sixth day. 

Creation of the Pisonic or Fourth race. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

The earth as the altar sanctified in the seventh day. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesus 
Christ. Dividing in the midst of the Pisonic age, at or about 
which time the sacrifice and oblatiou cease (see Dan. ix. 25-27). 
Judgmental Era. 

Thousand Years' Era. 
Era of Destruction. 
End of Time. 



*" N'i^ 



INDICATIONS OF THE BOOK OF EXODUS. 257 

altar of burut-offeriDg is sanctified and made holy, so, 
through it, as shadow, the sanctification of the earth 
during the first seven semidivisions of the Four Ages 
is brought to notice. The altar of burnt-oflfering is in- 
dicative of tribulation ; hence if tribulation permeate 
the past ages of man, and if they were sanctified, then 
special mission must be accorded those who suffered, 
irrespective of host, that sanctification avail, and that 
tribulation be compensated. 

The indications are manifest, however, that compen- 
sation cannot be made or brought about until after the 
absokjte death and resurrection of the Messiah, at or 
about the dividing of the Pisonic or Fourth age, or 
(see Diagram 36) at the end of the seventh day. The 
fulfilment of compensation indicates a change of priest-- 
liood; hence it follows (see Heb. vii. 11-28) that a 
priesthood through Jesus Christ the compensating me- 
dium must supersede that indicated by Aaron ; for that 
of Aaron, although consecrating and sanctifying con- 
tinually, made nothing perfect. Still, through the 
labors of these days the altar, which figuratively indi- 
cates the Four Ages of Man as the four rivers of Eden, 
shall be an altar most holy ; and as, by the text, " what- 
soever toucheth the altar shall be holy,^' so (Ezek. xlvii. 
9) " it shall come to pass that every thing that liveth, 
which moveth, whithersoever the rivers shall come, 
shall live ; and there shall be a very great multitude 
of fish, because these waters shall come thither : for they 
shall be healed ; and every thing shall live whither the 
river cometh." 

This great result is brought about by the labors of 
the two Faithful Witnesses, tlirough the priesthood of 
r 22* 



258 INDICATIONS OF THE BOOK OF EXODUS. 

whom Dian (see xix. 6) shall be a kingdom of priests, 
a holy nation, and, also, a peculiar treasure unto the 
Lord above all people. 

XXIX. 38-46. ''Now this is that which thou 
shalt offer upon the altar; two lambs of the first year 
day by day continually. 

39. " The one Iamb thou shalt offer in the morning ; 
and the other lamb thou shalt offer at even : 

40. " And with the one lamb a tenth deal of flour 
mingled with the fourth part of a hin of beaten oil; and 
the fourth part of a hin of wine for a drink offering. 

41. "And the other lamb thou shalt offer at even, 
and shalt do thereto according to the meat offering of the 
morning, and according to the drink offering thereof, for 
a sweet savour, an offering made by fire unto the Lord. 

42. " This shall be a continual burnt offering through- 
out your generations at the door of the tabernacle of 
the congregation before the Lord, where I will meet 
you, to speak there unto thee. 

43. " And there I will meet with the children of 
Israel, and the tabernacle shall be sanctified by my glory. 

44. " And I will sanctify the tabernacle of the congre- 
gation, and the altar : I will sanctify also both Aaron 
and his sons, to minister to me in the priest's office. 

45. " And I will dwell among the children of Israel, 
and will be their God. 

46. " And they shall know that I am the Lord their 
God, that brought them forth out of the land of Egypt, 
that I may dwell among them : I am the Lord their 
God." 

In Diagram 37, spaces a, a indicate the Four Ages 
of Man ; 6, b indicate the Four Ages as Ur of the 



<.<>>•< 



i 



§. 



"^ 



INDICATIONS OF THE BOOK OF EXODUS. 259 

^x. xxix. 38-46, considered as allegory. 
DIAGRAM 37. 

THE CONTINUAL BUKNT-OFFERING. 



Creation of e, body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. 

Second day,— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day. — Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the earth. 
The Son begotten. Beginning of Time. 
Pre-Euphratic Era divided in the midst. 
Creation of the Euphratic or First race (Adam's). 

Evening. — One lamb. 

Morning. — One lamb. 

Dividing in the midst of the Euphratic age. 

Evening.— One lamb. 

Morning.— One lamb. 

Creation of the Hiddekelic or Second race. 

Destruction of the Euphratic or First race. 
Evening.— One lamb. 

Morning.— One lamb. 

Dividing in the midst of the Hiddekelic age. 

Evening. — One lamb. 

Morning.— One lamb. 

Creation of the Gihonic or Third race. 

Destruction of the Hiddekelic or Second race. 
Evening.— One lamb. 

Morning.- One lamb. 

Dividing in the midst of the Gihonic age. 

Evening.— One lamb. 

Morning. — One lamb. 

Creation of the Pisonic or Fourth race. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Evening.— One lamb. 

Advent of the Messiah as the Son of man in the day of Abraham. 

Morning.— One lamb. 

Dividing in the midst of the Pisonic age. The offering of bulls, goats, 
and lambs ceases with the offering of the Messiah at the end of the 
seventh semidivision of the Four Ages, or at the dividing of the 
Pisonic age. Judgmental Era. 

Thousand Years' Era. 
Era of Destruction. 
End of Time. 



\ S"*: w ■*> 



260 INDICATIONS OF THE BOOK OF EXODUS. 

Chaldees, Egypt, Egypt, and Canaan, the land shown 
Abraham by the Lord ; c, c indicate the first seven 
semidivisions of the Four Ages by the seven days; 
dj d indicate the Grand Epoch from the beginning of 
the creation down to the end of time, through (see 
Diagrams 18, 27, 30) the tabernacle of the congregation 
with its twenty boards ; €, e indicate the earth as a great 
altar of sacrifice ; /, /, through the hin, indicate the 
Four Ages as time ; g, g indicate time as divided into 
four parts or ages, — hence one-fourth hin shadows one 
of the Four Ages of Man ; h, h indicate time as di- 
vided into tenths. Decade System. 

The two lambs of the continual burnt-offering prob- 
ably shadow the two Faithful Witnesses in their labors 
(see Isa. xi. 10-12) for the recovery of the people. 
The sacrifice of these lambs indicates the trials and 
sufferings of the Faithful Witnesses (see Rev. xi. 3-8 ; 
St. Matt. xvii. 10-12) in the work pertaining to the 
recovery during the Four Ages of Man. 

The tribulations of the Faithful Witnesses in the 
great work pertaining to the purposes of God become 
evidence that the sufferings of the creature that is offered 
upon the altar of sacrifice also will be considered. If 
not, who will compensate the creature for its hapless 
lot? The fact that an offering made by fire is for a 
sweet savor unto the Lord brings with it an assurance 
that the sufferings of the creature shall be considered ; 
and if considered, then the creature must be restored, 
or such consideration would be but an empty mani- 
festation of something that should have followed. The 
continual burnt-offering, therefore, is a continual sign 
and memorial that the suffering of the creature world 



INDICATIONS OF THE BOOK OF EXODUS. 261 

(see Diagram 37) will be coDsidered, and that the crea- 
ture world will be compensated even to restoration and 
life. 

The sanctification of the tabernacle of the congrega- 
tion points to the sanctification of the earth from the 
beginning of the creative eras unto the end of time ; 
and the sanctification of the altar points to the special 
sanctification of the earth as an altar of burnt-offering 
or sacrifice (see Diagram 37) from the begetting of the 
Son unto the end of time. 

The sanctification of Aaron and his sorts to minister 
in the priest's office points to channels through which 
those things wherewith the atonement was made shall 
be consecrated and sanctified. These things, as already 
indicated, are burnt sacrifices of the herd of the flock 
and of fowls. 

If the flesh of these animals (see verse 33) shall be 
consecrated and sanctified after the natural life thereof 
shall have passed away, then the indication is almost, 
if not quite, positive that restoration and life will per- 
tain to them through indirect regeneration. The hosts, 
therefore, that were brought out from Egypt (see Dia- 
grams 13, 14, 15, 16, 17, 37; also xii. 41) were, in 
the allegorical sense, more than man of Adam's race 
simply. 

XXX. 1-10. " And thou shalt make an altar to 
burn incense upon : of shittim wood shalt thou make it. 

2. " A cubit shall be the length thereof, and a cubit 
the breadth thereof; foursquare shall it be, and two 
cubits shall be the height thereof: the horns thereof 
shall be of the same. 



262 INDICATIONS OF THE BOOK OF EXODUS. 

3. " And thou shalt overlay it with pure gold, the 
top thereof, and the sides thereof round about, and the 
horns thereof; and thou shalt make unto it a crown of 
gold round about. 

4. " And two golden rings shalt thou make to it under 
the crown of it, by the two corners thereof, upon the 
two sides of it shalt thou make it; and they shall be 
for places for the staves to bear it withal. 

5. " And thou shalt make the staves of shittim wood, 
and overlay them with gold. 

6. " And thou shalt put it before the vail that is by 
the ark of the testimony, before the mercy seat that is 
over the testimony, where I will meet with thee. 

7. " And Aaron shall burn thereon sweet incense 
every morning : when he dresseth the lamps, he shall 
burn incense upon it. 

8. '* And when Aaron lighteth the lamps at even, he 
shall burn incense upon it, a perpetual incense before 
the Lord throughout your generations. 

9. " Ye shall offer no strange incense thereon, nor 
burnt sacrifice, nor meat offering ; neither shall ye pour 
drink offering thereon. 

10. " And Aaron shall make an atonement upon the 
horns of it once in a year with the blood of the sin 
offering of atonement ; once in the year shall he make 
atonement upon it throughout your generations : it is 
most holy unto the Lord.^' 

The golden altar of incense (see Sketches P and Q) 
indicates the same magnitude as the brazen altar of 
burnt-offering; for by the four equal sides, and the 
four horns, the Four Ages of Man are indicated. 
When atonement is made upon the horns of the altar 



INDICATIONS OF THE BOOK OF EXODUS. 263 

the blood of the sacrifice is sprinkled upon it seven 
times ; which indicate or memorialize (see Diagram 38) 
the seven semidivisions of the times : to each of which 
the promise liolds (see Lev. xvi. 29, 30) that their 



Sketch P. 



Sketch Q. 




Golden Altar of Incense. 



transgressions shall be forgiven, even as further indi- 
cated (see Lev. vi. 1-7) in the offering of the trespass- 
offerings. These promises eventually were redeemed 
by Jesus Christ as indicated (Heb. ix. 15), "And for 
this cause he is the mediator of the new testament, that 
by means of death, for the redemption of the trans- 
gressions that were under the first testament, they 
which are called might receive the promise of eternal 
inheritance ;'^ hence it is evident enough that the blood 
of the trespass-offering points to the promise of for- 
giveness, while the time of the sprinkling of the blood 
is a memorial to the children of Israel of the past 
ages (see Diagram 38) that the promises given to them 



264 INDICATIONS OF THE BOOK OF EXODUS. 

stand in full force and vigor, although they as races and 
instrumentalities have, apparently, passed away forever. 

It also becomes evident that these forms are for signs 
and wonders ; and if so, then they must be manifest 
to the great host which fell before man was brought 
forth for a sign and for a wonder ; and, also, that they 
are manifest to the Advesary and his immediate army 
of adherents, — for the dwellers in the land of the 
valley of the shadow of death cannot realize the 
strength of these forms, although they are included in 
them ; while man otherwise is blind to their full and 
proper significance. It is further made evident by the 
sacrifices that atonement by substitution is impossible, — 
the rulings of the First Covenant being inexorable, 
therefore no other way of redemption now can be 
brought forward than that arising from the death of 
Jesus Christ the Son of God; who, as man, paid the 
penalty of man's transgression, — not by substitution, 
but by the actual fulfilment in the flesh of man of all the 
laws, statutes, and judgments which stood against man. 

The fulfilment of these laws required Christ's mani- 
festation in the flesh of man ; hence he made his advent 
in the world as the flesh of man. Pure substitution, 
however, does not require such a manifestation ; neither 
does it require pain or tribulation of any kind on the 
part of the substitute; it simply requires the power 
of undoing Death's work. This realization, however, 
while relieving transgressive man for the time being 
would leave the normal condition worse than that which 
existed previous to the entering in of the Law or First 
Covenant ; for while death reigns as an absolute pos- 
sibility transgression in a manner is restrained. 



INDICATIONS OF THE BOOK OF EXODUS. 265 

The life and labors of Jesus Christ, however, em- 
bodied every vitality whereby the old order of things 
should be done away with beyond all doubt or question, 
never to return, and a new order instituted ; from which 
it follows that the signs and wonders done in and by 
the House of Man are the indications to the great hosts 
which peopled the indefinite past that sin will be im- 
puted as sin, and that the penalties attached to sin 
must be paid by all transgressors irrespective of host. 
Jesus Christ, therefore, is the foundation of the Second 
Covenant; a covenant through which individual right- 
eousness, or righteousness by works as a life-giving 
source, is made old, obsolete, and, as Paul says, ready 
to vanish away. 

The wisdom shown in and by the institution of the 
First Covenant, however, is unmistakable ; for through 
it Evil is overthrown. If the First Covenant had 
not entered, sin could not have been imputed. If sin 
could not be imputed, the offence could not abound. 
If the offence abounded not, judgment could not be 
rendered against the transgressor ; hence sin, being 
unimputed as sin, would exist continually as a hurtful 
aggressive element. But by the entering in of the 
Law or First Covenant, sin was imputed, and the 
offence did abound ; and, as the ruling is fixed beyond 
all change, judgment certainly will be rendered against 
the transgressor. All hosts — *^ for there is no man 
that sinneth not" — must come under its judgments; 
even as man himself, in Christ, came under its judg- 
ments. But Christ, by an absolute death, paid the 
penalty of his (man's) transgression beyond all question 

or doubt ; hence, through the institution of the First 
M 23 



266 INDICATIONS OF THE BOOK OF EXODUS. 

Coveuant, Evil will be everthrown and its kingdom 
made desolate forever ; for Christ will never reinstate 
Evil or recall it from the fatal pit. 

Isovf while this fearful ruling rests over all hosts, 
the gospel, embodying the principles of the Second 
Covenant, w^as preached unto Abraham that in him (see 
Gal. iii. 8) all families of the earth shall be blessed ; 
which carries with it the assurance that a highway will 
be prepared for the escape of all God's creatures, irre- 
spective of host; that (see Isa. Ixv. 17-25) Jerusalem 
may be free from weeping, and that the wolf and the 
lamb may feed together. Through the golden altar of 
incense the possibility of the latter expression is indi- 
cated, besides which (see I. John v. 6) Christ came, — 
not by water only, but by water and blood, which is 
significant of indirect and direct regeneration (see also 
St. John ii. 1-10). 

Pertainings of the altar of incense upon indirect re- 
generation are further given as follows : 

Spaces a, a, Diagram 38, indicate the Four Ages of 
Man ; 6, h indicate the Four Ages by the land through 
which Abraham passed in his journey from Ur of the 
Chaldees to Canaan ; c, c indicate the first seven semi- 
divisions of the Four Ages by the seven times the 
blood of the sacrifice is sprinkled before the mercy- 
seat ; dy d indicate the first seven semidivisions of the 
Four Ages by the first seven months of the year ; the 
seventh month (see Lev. xvi. 29-34) being the one 
during which the yearly atonement is made (see, also, 
verse 10) ; e, e indicate pertaining of altar of incense to 
time ; /, / indicate the earth as a great altar of sacri- 
fice ; g, g indicate time ; h, h indicate pertaining of 



INDICATIONS OF THE BOOK OF EXODUS. 267 

Ex. XXX. 1-10, considered as allegory/. 
DIAGRAM 38. 



THE ALTAR OF INCENSE. 

Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day .—Creation of light. 

Second day. — Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth day. — Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



-^ 



^^i 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 



Dividing in the midst of the Gihonic age. 



r^n: 



ulEJ^ 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Tenth day of the seventh month. Deluge of Noah. Destruction of 
the Gihonic or Third race. An atonement made. 

Advent of the Messiah as the Son of man. 

The day of Jesse (see prophecy, Isa. xi. 1-10). 

Messianic Epoch or Month. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesus 
Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



V On 



268 INDICATIONS OF THE BOOK OF EXODUS. 

staves ; ^, i indicate the years of the first three epochs 
of the Pisonic or Fourth age. 

By verse 10 an atonement shall be made once a year 
upon the horns of the altar of incense. This atone- 
ment (see Lev. xvi. 29, 30) shall be made on the tenth 
day of the seventh month ; hence a special relation 
exists between the altar of incense and the seventh 
month, whereby a special pertaining of this altar to 
the seventh month is indicated. 

In the allegoric sense the seventh month, by the 
Decade System, pertains to the seventh semidivision 
of the Four Ages or the first half of the Pisonic age. 
The tenth day of the seventh month probably points 
to the Deluge of Noah, at which time a general atone- 
ment was made by the general sweeping away of the 
creature, even as a special atonement is made by the 
special slaughter of the burnt sacrifice. 

From the time of the Deluge man of Adam's race 
(see Lev. xvi. 29-31) will enter into a rest as far as the 
subjugatory labors are concerned, but the indication is 
clear that at or from this time the Messiah as Subj ugator 
must come forward and take up this portion of man's 
mission ; hence it is stated (Lev. xvi. 32-34), " And 
the priest, whom he shall anoint, and whom he shall 
consecrate to minister in the priest's office in his father's 
stead, shall make the atonement, and shall put on the 
linen clothes, even the holy garments. 

"And he shall make an atonement for the holy 
sanctuary, and he shall make an atonement for the 
tabernacle of the congregation, and for the altar : and 
he shall make an atonement for the priests, and for all 
the people of .the congregation." 



INDICATIONS OF THE BOOK OF EXODUS. 269 

The priest shadowed by these verses doubtless is the 
Messiah ; wherefore the golden altar of incense will 
point to his labors for the redemption of the creature 
world. In this light, therefore, the diagonal of the 
altar of incense, as allegory, will reach from the time 
of the Deluge down to the day of Jesse the son of 
Obed ; for the first half of the Pisonic age is divided 
into three chief divisions, viz., from the creation of the 
Pisonic race to the Deluge, from the Deluge to the 
advent of the Messiah the Prince in the day of Abra- 
ham, and from the advent of the Messiah the Prince 
unto the dividing of the Pisonic age, at which time the 
Messiah made his great atonement for the creature 
world. 

The length of the altar of incense is one cubit, and 
the breadth is one cubit, from which the diagonal is 
found to be one and four-tenths cubits ; hence, by 
allowing one cubit to each chief division (see Diagram 
38), the diagonal will, by proportion, cover the years 
from the Deluge of Noah to the day of Jesse. Why 
to the day of Jesse ? Because by the great prophecy 
(see Isa. xi. 1-10) the Messiah, as a branch, shall spring 
out of the roots of Jesse, the girdle of whose loins shall 
be righteousness, and faithfulness shall be the girdle of 
his reins ; he shall smite the earth with the rod of his 
mouth, and with the breath of his lips shall he slay the 
wicked. What more shall follow? Why, " The wolf 
also shall dwell with the lamb, and the leopard shall 
lie down with the kid ; and the calf and the young lion 
and the fatling together ; and a little child shall lead 
them. 

*' And the cow and the bear shall feed ; their young 

23* 



270 INDICATIONS OF THE BOOK OF EXODUS. 

ones shall lie clown together : and the lion shall eat 
straw like the ox. 

" And the sucking child shall play on the hole of 
the aspj and the weaned child shall put his hand on the 
cockatrice' den. 

"They shall not hurt nor destroy in all my holy 
mountain : for the earth shall be full of the knowledge 
of the Lord, as the waters cover the sea." 

If the labors of the Messiah shall thus separate the 
good from the evil in the animal kingdom, and the 
good only be retained, what shall be done with it? or 
who will raise his hand to sweep it from existence ? 
Who, in that day, could stand and brave Messiah's 
wrath, condemning both creative and redemptive work ? 
The blood that stains the altar's golden horns will surely 
be restored, — for the blood is the life, — and not one drop 
unseen shall pass away ; for Messiah, clothed with linen 
robes (see II. Sam. vi. 12-14 ; Acts vii. 44, 45), — not 
Aaron, — shall minister the priestly measures, in his 
Father's stead, that shall bring forth the promised fruit. 

The four sides of the altar of incense are equal, 
hence the diagonals are equal, and normal to each 
other, by which a perfect square is indicated, and 
upon which, as a base, a perfect unit of labor is 
brought to notice. This unit of labor pertains to the 
Messiali through the priesthood of Aaron ; hence, 
inasmuch as the flesh of the sacrifice is eaten by Aaron 
and his sons, after the natural life has passed away, 
that it may be consecrated and sanctified, and as the 
blood of the sacrifice is put upon the horns of the 
altar of incense in the general atonement — the horns 
of the altar (see Diagram 28) indicating the Four Ages 



INDICATIONS OF THE BOOK OF EXODUS. 271 

— SO the future welfare of the sacrificial offering is 
indicated ; while by the prophecy (see Isa. xi. 1-10) 
the fruit of the atonement, consecration, and sanctifica- 
tion of the creature world, is shadowed forth. 

If the creature shall thus live after the natural life 
shall have passed away, then the indication becomes 
well marked that such creature can be made worthy of 
regeneration, and hence that, eventually, the spirit of 
such creature will be transferred from tlie earthy body 
with which it was clothed in the day it was created, 
into the body that was prepared in the beginning of 
the creation of God suitable for this purpose. 

If the Almighty created a blemishable body for the 
creature that it might partake of natural life, then the 
indication is clear that, in his infinite wisdom, his plan 
for the establishment of a kingdom of righteousness, 
peopled with a great variety of living intelligences, 
fully comprehended the creation of an unblemishable 
body in which the creature irrespective of host might 
partake of eternal life. 

XXX. 11-16. '' And the Lord spake unto Moses, 
saying, 

12. '^ When thou takest the sum of the children of 
Israel after their number, then shall they give every 
man a ransom for his soul unto the Lord, when thou 
numberest them ; that there be no plague among them, 
wlien thou numberest them. 

13. " This they shall give, every one that passeth 
among them that are numbered, half a shekel after the 
shekel of the sanctuary : (a shekel is twenty gerahs :) 
a half shekel shall be the offering of the Lord. 

14. " Every one that passeth among them that are 



272 INDICATIONS OF THE BOOK OF EXODUS. 

numbered, from twenty years old and above, shall give 
an offering unto the Lord. 

15. " The rich shall not give more, and the poor shall 
not give less, than half a shekel, when they give an 
offering unto the Lord, to make an atonement for your 
souls. 

16. " And thou shalt take the atonement money of 
the children of Israel, and shalt appoint it for the ser- 
vice of the tabernacle of the congregation ; that it may 
be a memorial unto the children of Israel before the 
Lord, to make an atonement for your souls." 

Spaces a, a. Diagram 39, indicate the Four Ages 
of Man ; b, b indicate pertainings of the children of 
Israel to the Four Ages (see Ezek. xlviii. 30-34) ; c, c 
indicate the numbers of the children of Israel that 
pertain to the Four Ages; d, d indicate ransom 
money pertaining to each of the Four Ages ; e, e indi- 
cate the years of the Four Ages in a direct line from 
the creation of Adam's race unto the end of time ; /, / 
indicate time (total) ; g, g^ total number of the children 
of Israel that were numbered, and their pertainings to 
time ; /i, h indicate total ransom money, and its per- 
taining to time ; i, i indicate the bounds of time as set 
according to the number of the children of Israel, or 
time from the creation of Adam's race unto the end 
thereof. 

The record is made (Deut. xxxii. 8), " When the 
Most High divided to the nations their inheritance, 
when he separated the sons of Adam, he set the bounds 
of the people according to the number of the children 
of Israel." This record contains a clear indication that 
the bounds of man of Adam's race, in regard to time, 



INDICATIONS OF THE BOOK OF EXODUS. 273 

JEJx. XXX. 11-16, considered as allegory, 
DIAGRAM 39. 

THE ATONEMENT MONEY AS A MEMORIAL. 



Creation of a body for the Word of God in and as 
the very beginning of the creation of God. 

First day.— Creation of light. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day. — Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Destruction of the Gihonic or Third race. Deluge of Noah. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man in the day of Abraham, 
Messianic Epoch. 

The Pisonic age as divided into two equal parts. Crucifixion, 
absolute death, and resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 




S'^-s'^ « '^ ■*< 



274 INDICATIONS OF THE BOOK OF EXODUS. 

are limited by some proportionate relation to the num- 
ber of the children of Israel. The number of the 
children of Israel that were numbered (see xxxviii. 
25, 26) was six hundred thousand and three thousand 
and five hundred and fifty ; hence this number is pro- 
portionate to the years from the creation of man of 
Adam's race unto the end of time. 

The separation of the sons of Adam finds place or 
fulfilment in the Four Ages of Man ; wherefore should 
the number of the children of Israel pertaining to one 
of these ages be given, and should the years thereof be 
determined, then the ratio that exists between them 
would be the same as that existing between the total 
number of the children of Israel and the total years 
of the people. 

By the chronology of the book of Daniel (see Dan. 
ix. 1, 2, 25-27), the years of the first half of the 
Pi sonic or Fourth age are found to be three thousand 
nine hundred and thirty years; consequently the total 
years would amount to twice this, or seven thousand 
eight hundred and sixty. 

The tribes of Israel that appertain to the Pisonic 
age (see Ezek. xlviii. 34) are Gad, Asher, and Naphtali ; 
the total number of these three tribes as numbered 
(see Num. i. 25, 40-43) was one hundred and forty 
thousand five hundred and fifty; hence as 140,550: 
603,550 :: 7860 : 33,752, or to the years from the crea- 
tion of Adam in the Euphratic age unto the end of 
time (see Diagram 39, spaces i, i). 

The prophet Ezekiel also gives by name the tribes 
that appertain to each of the three remaining ages, 
while the number pertaining to each tribe is given (see 



INDICATIONS OF THE BOOK OF EXODUS. 275 

Num. i. 1-49), with the exception of Levi, which tribe 
Moses, hf divine command, was forbidden to number 
among the children of Israel. From these records 
the approximate years from the creation of one race of 
men to the creation of the next are readily obtained by 
simple proportion (see results, Diagram 39, spaces e, e). 

The bounds of the people of Adam's race being thus 
set according to the number of the children of Israel, 
so the aggregate number of bekahs, or half shekels, of 
atonement money (see Diagram 39) points to the same 
magnitude; hence the ten gerahs of the half shekel 
that is given by every man that was numbered — be he 
rich or poor — memorialize (see Diagram 18, spaces c?, d) 
the ten chief divisions of time as pertaining to man of 
Adam's race, or time from the creation of the Euphratic 
race unto the end. From this position the indication 
follows that the twenty gerahs of the full shekel may 
point (see Diagram 18, spaces e, e) to the twenty chief 
divisions of the grand epoch from the beginning of the 
creation of God down to the end of time ; and from 
the indication that burdens pertaining to the creative 
days are transmitted from generation to generation (see, 
also. Diagrams 24, 25) until they shall be banished 
forever in the latter day. 

These indications are further confirmed by verse 16 ; 
for the atonement money shall be appointed for the 
service of the tabernacle of the congregation that it 
may be a memorial unto the children of Israel. The 
tabernacle of the congregation (see Diagram 27) pertains 
to the twenty chief divisions of the grand epoch from 
the beginning of the creation down to the end of time; 
hence the atonement money truly becomes a memorial 



276 INDICATIONS OF THE BOOK OF EXODUS. 

to the children of Israel of creatures that existed far 
beyond the call of man of Adam's race. In this light, 
therefore, the consecration and sanctification of the flesh 
of the burnt sacrifice, after natural life shall have passed 
away, clearly points to a restoration of the creature — 
whether animal, plant, or mineral — that the new earth 
(see Isa. xlv. 17-25) be other than a bloomless waste 
whereon the sole survivor, man, shall find his fiual 
home and resting-place. 

XXX. 17-21. " And the Lord spake unto Moses, 
saying, 

18. " Thou shalt also make a laver of brass, and his 
foot also of brass, to wash withal: and thou shalt put 
it between the tabernacle of the congregation and the 
altar, and thou shalt put water therein. 

19. ^' For Aaron and his sons shall wash their hands 
and their feet thereat : 

20. " When they go into the tabernacle of the congre- 
gation, they shall wash with water, that they die not ; 
or when they come near to the altar to minister, to burn 
offering made by fire unto the Lord : 

21. ^* So they shall wash their hands and their feet, 
that they die not : and it shall be a statute forever to 
them, even to him and to his seed throughout their 
generations." 

Spaces a, a, Diagram 40, indicate the Four Ages of 
Man ; 6, b indicate the Four Ages by the great image 
of Nebuchadnezzar's dream (see Dan. ii. 31-48) ; c, c 
indicate the Four Ages through the peculiar hallowing 
of Aaron as priest (see Sketch O, also Diagram 34) ; 
d, d indicate the tabernacle as pertaining by divisions 
(see Diagram 27) to the grand epoch from the begin- 



INDICATIONS OF THE BOOK OF EXODUS. 277 

.Ex. XXX. 17-21, considered as allegory/. 
DIAGRAM 40. 



THE LAYER OF BRASS. 

Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. Creation of matter. 
Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and heast of the earth. 
The Son begotten. Beginning of Time, Position of Laver. 
Pre-Euphratic Era divided in the midst. 
Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic age. 



Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 



Dividing in the midst of the Hiddekelic age. 



Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 



Dividing in the midst of the Gihonic age. 



»> "V i 'fi 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah the Prince as the Son of man. 
Messianic Epoch. 

CrucifixioQ, absolute death, and resurrection of the Messiah as Jesus 
Christ. Dividing of the Fisonic age. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



24 



278 INDICATIONS OF THE BOOK OF EXODUS. 

ning of the creation of God dowa to the end of time ; 
e, e indicate the altar of burnt-offering in its pertaining 
to the earth as an altar of sacrifice ; /, / indicate the 
pertaining of the tabernacle of the congregation as a 
whole to the grand epoch from the beginning to the 
end of time. 

By the text the laver of brass shall be put between 
the tabernacle of the congregation and the altar ; where- 
fore (see Diagram 40) the position of the laver, in the 
allegoric sense, is established in the beginning of the 
Pre-Euphratic Era, or between that part of the grand 
epoch shadowed by the altar and the remaining por- 
tion that pertains to the tabernacle of the congregation. 
At or about this time the Word of God was begotten 
as the Son of God that he might do the will of God. 
What is the will of God ? It is this (Ps. ii. 7, 8), " I 
will declare the decree : the Lord hath said unto me, 
Thou art my Son ; this day have I begotten thee. 

^' Ask of me, and I shall give thee the heathen for 
thine inheritance, and the uttermost parts of the earth 
for thy possession." 

Thus at the time the Son is begotten the earth is 
already in existence, and the heathen — living intelli- 
gences — have been brought forth. Of these creatures 
the Lord said to the Son in the day he was begotten, 
" Ask of me and I shall give thee the heathen for thine 
inheritance, and the uttermost parts of the earth for 
thy possession." 

As an historical stand-point the day in which the Son 
was begotten (see Lev. xxvii.) is in the beginning of the 
Pre-Euphratic Era; wdiich corresponds with the be- 
ginning of time; hence the conditions shadowed by 



INDICATIONS OF THE BOOK OF EXODUS. 279 

the quotations from Ps. ii. become (see Diagram 40) 
tangibly manifest. If, therefore, the creatures that 
peopled the epoch from the beginning of the creation 
down to the day the Son was begotten shall be given 
to the Son, then some means must have been devised 
for their preservation and restoration, or the essence of 
the gift — that is, intellectual life as pertaining to indi- 
vidual embodiments — would already have passed out 
of existence forever. The clay remodelled cannot fill 
the called-for measures of the psalm, and thus confirm 
the wisdom of the gift; for one long grave would 
meet the retrospective glance, and raise a shudder 
rather than a pleasing consciousness of work well done. 
Did the Son seek only clay, and ask for it a king's 
j)rotection and regard ? No, forever no ; for (see Ps. 
xxi. 4) " he asked life of thee, and thou gavest it him, 
eveyi length of days for ever and ever." But the clay, 
what will he do with the clay, the earthly possessions 
of clay ? He will break them (see Ps. ii. 9) with a 
rod of iron ; he will dash them in pieces like a potter's 
vessel," and, hence, as they came from nothing, so unto 
nothing shall they return. 

If the clay he thus destroyed, whence shall come the 
habitation of the souls that fostered life in homes of 
earthy mould ? The indications are that the habita- 
tions of the restored creature will be of the body that 
was created for the Word of God in and as the very 
beginning of the creation of God suitable for this pur- 
pose ; but, on the ground that the Son in the body 
created for him has the pre-eminence in all things, the 
indication follows that when the spirit of the creature 
leaves its earthy body it cannot at once be regenerated 



280 INDICATIONS OF THE BOOK OF EXODUS. 

or born into the body that was created for the Son, in- 
asmuch as the Word of God did not invest this body 
(see Diagram 40) until ages, indeterminate in extent, 
had passed away. 

At any time, however, after the Word of God in- 
vested the body that had been created for the Word of 
God in and as the very beginning of the creation of 
God, the work of regeneration may be inaugurated, 
but the consecration and sanctification of the creature, 
through prescribed channels, may have been in force 
from the beginning. 

If, in the priesthood of Aaron, the flesh of the crea- 
ture shall be eaten that it may be consecrated and sanc- 
tified, then, through the general eating of creature flesh 
by prescribed channels, general creature life — whether 
animal or plant — may be consecrated and sanctified 
also. 

If through the flesh the creature is consecrated and 
sanctified after the natural life shall have passed away, 
then the indication is well marked that restoration will, 
eventually, pertain to the creature so consecrated and 
sanctified ; and if restored, then regenerated also, or 
born into the body that was created in the beginning 
suitable for this purpose. 

The position of the laver (see Diagram 40) points 
in a special manner to the eventual regeneration and 
restoration of the creature world that existed on the 
earth previous to the creation of man of Adam's race ; 
hence, inasmuch as water shall be put into the laver, 
and inasmuch (see I. John v. 6) as Jesus Christ — who 
is the begotten Son of God — came by water as well as 
by blood, so through the water in the laver, that has 



INDICATIONS OF THE BOOK OF EXODUS. 281 

position before the creation of man of Adam's race, 
the possible regeneration of the creature world that 
existed on the earth prior to the creation of man of 
Adam's race is brought to notice. 

Indications have been set forth that regeneration 
cannot find accomplishment before the Word of God 
shall have invested the body created in the beginning 
of the creation suitable for this purpose, but that con- 
secration and sanctification may pertain to the creature 
before this investment ; hence physical peculiarity must 
descend from generation to generation that regeneration 
as a physical condition may be realized. If animal 
life as a genus is traceable through many stages of 
imperfection, then the existence of a law or laws gov- 
erning transmission of blood becomes manifest; but 
if transmission of blood be not governed by a law or 
laws, then the records concerning it would be but little 
more than coincidence of chances. The records, how- 
ever, in their strength, prove the law of transmission ; 
hence physical peculiarity must descend, or the function 
of the law would produce like results independent of 
precedent, which cannot be. 

If, therefore, physical peculiarity descend from gen- 
eration to generation, in known or unknown forms, 
then, through such descent, regeneration may pertain 
to the creature world when, through the prescribed 
channels, the regenerative body shall have been eaten 
by such creature world, either directly or indirectly 
(see St. Matt. xv. 21-28 ; xxvi. 26). 

From the positions thus set forth indications become 
manifest that the universal preying of animals upon 
each other may (see Rom. viii. 28) " work together for 

24* 



282 INDICATIONS OF THE BOOK OF EXODUS. 

good to them that love God, to them who are called 
according to his purpose," the evidence being clear that 
man is not the only host called according to the pur- 
pose of God. 

The possible regeneration of the creature world that 
existed before the creation of man of Adam's race 
having been indicated, the work is further taken up 
through the anointing of Aaron that he may minister 
unto the Lord in the priest's office. Inasmuch, there- 
fore, as Aaron the priest (see Diagram 34, also Sketch 
O) shadows the Four Ages of Man, and inasmuch as 
Aaron as priest shall wash his hands and his feet in 
the laver that is established in the beginning of the 
Pre-Euphratic Era, so the pertainings of Aaron as 
shadow (see Diagram 40) will extend from the Pre- 
Euphratic Era unto the end of time. 

In the light that Aaron as priest shadows the Four 
Ages of Man, then, by the shadow, the general priest- 
hood of man is brought to notice, and lience, as a priest- 
hood, they shall eat of those things wherewith the atone- 
ment was made (see xxix. 33) to consecrate and to 
sanctify them ; by which the future welfare of the 
creature world as pertaining to the earth will event- 
ually be considered. 

By the Law of Iniquity the names, blood, character- 
istics, and iniquity of the creature world are transmitted 
to the Pisonic or Fourth age; hence in this age the 
things that were consecrated and sanctified will be con- 
sidered; and if considered, then they will be made 
clean. Wherefore, inasmuch as the Pisonic or Fourth 
age is shadowed by the feet of the great image of 
Nebuchadnezzar's dream (see Diagram 34), it follows 



INDICATIONS OF THE BOOK OF EXODUS. 283 

that, by the Law of Iniquity, the iniquity of the whole 
image, or of the whole Four Ages, is borne by the feet ; 
hence (see St. John xiii. 3-11) when in the Fourth age 
the Messiah as Jesus Christ shall wash away the sins of 
the Fourth age, then the whole image will be clean. 
This is evident, for the sins of the Four Ages, through 
the descent thereof from generation to generation, fell 
upon the Fourth, and from the Fourth they fell upon 
the Messiah as the Son of man, who, in his great atone- 
ment, washed away the sins of the world with his blood, 
in strict fulfilment of all laws and covenants. 

The laver of brass, as already indicated, points in an 
especial manner to the preservation and restoration of 
God's creatures that existed before the creation of man 
of Adam's race (see Diagram 25), whereby the animate 
and inanimate, in beauty and variety, will ever find a 
place of kingly glory. 

XXX. 22-33. *' Moreover the Lord spake unto 
Moses, saying, 

23. " Take thou also unto thee principal spices, of 
pure myrrh five hundred shekels, and of sweet cinnamon 
half so much, even two hundred and fifty shekels, and 
of sweet calamus two hundred and fifty shekels, 

24. " And of cassia five hundred shekels, after the 
shekel of the sanctuary, and of oil olive a hin : 

25. " And thou shalt make it an oil of holy oint- 
ment, an ointment compound after the art of the apoth- 
ecary : it shall be a holy anointing oil. 

26. " And thou shalt anoint the tabernacle of the 
congregation therewith, and the ark of the testimony, 

27. '^ And the table and all his vessels, and the 
candlesticlv and his vessels, and the altar of incense, 



284 INDICATIONS OF THE BOOK OF EXODUS, 

28. " And the altar of burnt offering with all his 
vessels, and the laver and his foot. 

29. " And thou shalt sanctify them, that they may 
be most holy ; whatsoever toucheth them shall be holy. 

30. " And thou shalt anoint Aaron and his sons, and 
consecrate them, that they may minister unto me in the 
priest's office. 

31. "And thou shalt speak unto the children of 
Israel, saying, This shall be a holy anointing oil unto 
me throughout your generations. 

32. " Upon man's flesh shall it not be poured, 
neither shall ye make any other like it, after the com- 
position of it : it is holy, and it shall be holy unto you. 

33. " Whosoever compoundeth any like it, or who- 
soever putteth any of it upon a stranger, shall even 
be cut off from his people." 

Spaces a, a, Diagram 41, indicate the Four Ages of 
Man ; 6, h indicate pertainings of the four principal 
spices by name to the Four Ages ; c, c indicate per- 
tainings of the four principal spices to the Four Ages 
according to quantity ; d, d indicate apportionment by 
quantity of the four principal spices to the chief di- 
visions of time according to the Decade System (see 
Diagram 18) ; e, e indicate time; /,/ indicate pertain- 
ing of hin of oil to time. 

Thus the holy anointing oil as compounded points 
to the consecration and hallowing of time as a link of 
eternity that is set apart for the fulfilment of the will 
of God. Time, however, is not all that is thus con- 
secrated and hallowed, but the instrumentalities per- 
taining to time or the Four Ages of Man (see Diagram 
41) are consecrated and hallowed also. 



INDICATIONS OF THE BOOK OF EXODUS. 285 

Ex. XXX. 22-33, considered as allegory. 
DIAGRAM 41. 



THE HOIiY ANOINTING OIL. 

Creation of a body for the Word of God in and as the 

very beginning of the creation of God. 
First day.— Creation of light. Creation of matter. 
Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and beast 
of the earth. 

The Son begotten. Beginning of Time. 
Pre-Euphratic Era divided in the midst. 
Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man in the day of Abraham. 

Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesus 
Christ, bividing in the midst of the Pisonic age. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
End of Time. 



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286 INDICATIONS OF THE BOOK OF EXODUS. 

The consecration of time, and the instrumentalities 
therein, become clearly manifest from inspection of 
Diagram 41 ; for the four principal spices pertain to 
the Four Ages, and, hence, the \veight of the four 
spices must pertain to the Four Ages also ; wherefore, 
in accordance with the order given in the text, the 
myrrh — first in order — pertains to the Euphratic or 
First age. The Euphratic age is divided into four 
chief divisions (see Diagram 18, spaces e, e) ; hence the 
five hundred shekels of myrrh, by apportionment, 
would give just one hundred and twenty-five to each 
of these four divisions. 

The sweet cinnamon — second in order — pertains to 
the Hiddekelic or Second age, which (see Diagram 18) 
is divided into two chief divisions ; hence the two hun- 
dred and fifty shekels of cinnamon, by apportionment, 
would give just one hundred and twenty-five to each 
of these two divisions. 

The sweet calamus — third in order — pertains to the 
Gihonic or Third age. The Gihonic age (see Diagram 
18) is also divided into two chief divisions; hence the 
two hundred and fifty shekels of calamus, by appor- 
tionment, would give just one hundred and twenty-five 
to each of these two divisions. 

The cassia — fourth in order — pertains to the Pisonic 
or Fourth age. This age (see Diagram 18, spaces d, c?), 
in accordance with the Decade System, is divided into 
four chief divisions ; hence the five hundred shekels of 
cassia, by apportionment, would give just one hundred 
and twenty-five to each of these four divisions also. 

Thus by the apportionment of the principal spices 
each age has neither more nor less shekels than are 



INDICATIONS OF THE BOOK OF EXODUS. 287 

required to indicate the chief divisions thereof, whereby 
the existence of the Four Ages of Man and of the chief 
divisions of time become further confirmed. Inasmuch, 
therefore, as the holy anointing oil that is compounded 
with the principal spices shall not be poured upon the 
flesh of man (see verse 32), so the special pertaining 
thereof is to the things that are consecrated and hal- 
lowed in aud during the limits of time. 

The indication now follows — inasmuch as the four 
principal spices pertain to the Four Ages and as the hin 
of oil is compounded with and permeates these spices — 
that the hin shadows time as a whole (see Diagrams 
37, 41). 

The holy anointing oil not only points to the conse- 
cration and hallowing of instrumentalities in the pur- 
pose of God during time, but it also points to the ex- 
istence of a body that, in excellence, is far beyond the 
one pertaining to man of Adam's race. This body, 
therefore, must be the one created in the beginning for 
the Word of God ; hence the indication follows that 
only through regeneration or by being born into this 
body can the creature be truly anointed with this holy oil, 
— the holy oil pertaining to the Four Ages, — for upon 
man's flesh it shall not be poured ; hence again, as the 
tabernacle of the congregation (see Diagrams 26, 27), 
the ark of testimony (see Diagram 21), the table and 
his vessels (see Diagram 22), the altar of incense (see 
Diagram 38), the altar of burnt-oifering with all his 
vessels (see Diagram 28), and the laver and his foot 
(see Diagram 40) shall be anointed with this holy oil, 
so the general regeneration, preservation, and restora- 
tion of the creature world is indicated. 



288 INDICATIONS OF THE BOOK OF EXODUS. 

The anointing of Aaron and of his sons in the priest's 
garments, that they may minister unto the Lord in the 
priest's office, also point to the possible regeneration of 
the creature world ; more especially as (see xxix. 32, 
33) they shall eat those things wherewith the atone- 
ment was made, to consecrate and to sanctify them. 

XXX. 34-38. "And the Lord said unto Moses, 
Take unto thee sweet spices, stacte, and onycha, and 
galbanum ; these sweet spices with pure frankincense : 
of each shall there be a like weight : 

35. " And thou shalt make it a perfume, a confection 
after the art of the apothecary, tempered together, pure 
and holy : 

36. " And thou shalt beat some of it very small, and 
put of it before the testimony in the tabernacle of the 
congregation, where I will meet with thee : it shall be 
unto you most holy. 

37. " And as for the perfume which thou shalt make, 
ye shall not make to yourselves according to the com- 
position thereof : it shall be unto thee holy for the Lord. 

38. " Whosoever shall make like unto that, to smell 
thereto, shall even be cut off from his people." 

Spaces a, a. Diagram 42, indicate the Four Ages of 
Man ; 6, b indicate the pertainings of the four prin- 
cipal spices of the holy anointing oil to the Four 
Ages (see Diagram 41) ; c, c indicate pertaining of the 
spices for the perfume or holy confection to the Four 
Ages ; dj d indicate the Four Ages as four grand di- 
visions by the like weight of spices pertaining to each ; 
e, e indicate time; /,/ indicate pertaining of the per- 
fume, as a holy confection, to time. 

By Diagram 41, labors and history pertaining to the 



INDICATIONS OF THE BOOK OF EXODUS. 289 

JSx. XXX. 34-38, considered as allegory. 
DIAGRAM 42. 

THE PERFUME AS A HOLY CONFECTION. 



Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day. — Creation of light. Creation of matter. 

Second day. — Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



First Grand Division of Time. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Second Grand Division of Time. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

Third Grand Division of Time. 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man. 

Messianic Epoch. 

Advent of the Messiah bom of the Virgin. 

Crucitixion, absolute death, and resurrection of the Messiah as Jesus 
Christ. Fourth Grand Division of Time. 

Judgmental Era. 

The thousand years' reign of the Messiah. 
Era of Destruction. 

End of Time. " It is finished," The Word returns to 
the Father. 



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25 



290 INDICATIONS OF THE BOOK OF EXODUS. 

creature world were brought into notice, but, by Dia- 
gram 42, the labors shadowed pertain more particularly 
to the Messiah in his great mission for the subjugation 
of Evil, and for the regeneration, preservation, and 
restoration of the creature world. 

Therefore in the betrinninor of the creation of God a 
body was prepared for the Word of God that was pure 
and unblemishable; later the earthy body was created, 
into which the spirit of the living creature was born 
or generated. This earthy body is blemishable, not- 
withstanding which, the spirit of the living creature — 
for a wise purpose — was clothed with it, and thus par- 
took of its possible blemishability. 

In due time the Word of God came forward (see 
Diagram 42) and invested with life the pure unblem- 
ishable body that had been prepared for the Word of 
God, and thus the Word was begotten as the Son of 
God ; from which time (see Ps. xl. 6, 7 ; Heb. x. 4-9) 
special mission must pertain to the Word as the Son 
of God. The indication now presents itself that to 
transfer the spirit of the living creature from the blem- 
ishable earthy body into the pure unblemishable body 
that was created for the Word of God in the beginning 
of the creation forms or constitutes, through the priest- 
hood of Melchizedek, a portion of the wonderful mis- 
sion of the Son of God. 

If the first bringing forth of the living creature is 
the first generation of the living creature, then the 
transfer of the spirit of the living creature from the 
earthy body into the pure unblemishable body that 
was created for the Word in the beo:innino^ must be 
regeneration ; and if regeneration, then regeneration in 



INDICATIONS OF THE BOOK OF EXODUS. 291 

the full sense of the terra, a regeneration that embodies 
and includes all that is promised by regeneration 
throughout the Scriptures. 

The perfection of the labors of the Messiah is indi- 
cated (see Diagram 42) by the like weight of the spices 
that pertain to and shadow the Four Ages. In the 
beginning of the Euphratic age, or the First Age of 
Man, the Son was begotten that he might do the will of 
God; hence as his weight was when he thus came for- 
ward in the beginning of the Euphratic age, so a like 
weight is found for him in the three succeeding ages, 
whereby (see Diagram 42, spaces/,/) his labors in these 
ages are as a perfume for a '^ sweet-smelling savor" unto 
the Lord. Myrrh in the First age, frankincense in the 
Fourth, — perfume attesting all ! Wise were the men who 
from their open treasure-box brought forth their gifts 
of gold, of frankincense, and myrrh, and spread before 
the new-born King these tokens of his mighty tri- 
umphs in the past. Wherefore, whatever more to them 
the future may unfold, work done must have its place, 
and every unsuspected recess must reveal its crumpled 
page of history ; hence the perfume rising with the 
lapse of time will prove the weight alike that marks 
the perfect labors of the One that came to do the will 
of God. 

XXXr. 12-18. "And the Lord spake unto Moses, 
saying, 

13. "Speak thou also unto the children of Israel, 
saying, Verily my sabbaths ye shall keep ; for it is a 
sign between me and you throughout your generations; 
that ye may know that I am the Lord that doth sanctify 
you. 



292 INDICATIONS OF THE BOOK OF EXODUS. 

14. "Ye shall keep the sabbath therefore ; for it is 
holy unto you. Every one that defileth it shall surely 
be put to death : for whosoever doeth any work therein, 
that soul shall be cut off from among his people. 

15. " Six days may work be done ; but in the seventh 
is the sabbath of rest, holy to the Lord : whosoever 
doeth any work in the sabbath day, he shall surely be 
put to death. 

16. " Wherefore the children of Israel shall keep 
the sabbath, to observe the sabbath throughout their 
generations, for a perpetual covenant. 

17. "It is a sign between me and the children of 
Israel for ever : for in six days the Lord made heaven 
and earth, and on the seventh day he rested, and was 
refreshed. 

18. " And he gave unto Moses, when he had made 
an end of communing with him upon mount Sinai, two 
tables of testimony, tables of stone, written with the 
finger of God." 

Spaces a, a. Diagram 43, indicate the Four Ages of 
Man ; 6, b indicate appertainings of the children of 
Israel to the Four Ages (see Ezek. xlviii. 30-34) ; c, c 
indicate the first seven semidivisions of the Four Ages 
(see Gen. xv. 7-10) ; d, d indicate the age in which the 
Messiah as Jesus Christ died an absolute death, that 
in this death the creature world might have life ; e, e 
indicate time ; /, / indicate the grand epoch from the 
beginning of the creation of God down to the end of 
time as the seven days of Gen. i., ii. 

By verse 13 the sabbath is a sign between the Lord 
and the children of Israel that the children of Israel 
may know that the Lord doth sanctify them. The 



INDICATIONS OF THE BOOK OF EXODUS. 293 



f^ alay 



Ex, xxxi, 12-18, considered as allegory. 
DIAGRAM 43. 

THE SEVEN DAYS OF THE WEEK. 



Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. Creation of matter. 
Second day.— Creation of the firmament. 
Tliird day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



^':t'a'<ii 



3r^ahy 



4'^ '^"y 



5f* ofay 



6iV*</« 



The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race ; after which the Most High 

God, the Sublime Unity, rested from his labors. 
"Ye shall keep the sabbath therefore; for it is holy unto you. 

Every one that defileth it shall surely be put to death" (verse 14). 
" The Lord looked down from heaven upon the children of men, to 

see if there were any that did understand, and seek God. 
" They are all gone aside, they are all together become filthy : tUtrt 

is none that doeth good, no, not one." (Ps. xiv. 2, 3.) 
The universal death of the creature world in the death of Jesus 

Christ the Messiah at the dividing of the Pisonic age. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 

End of Time. The fruits of sanctlfication realized. 



25* 



294 INDICATIONS OF THE BOOK OF EXODUS. 

children of Israel thus sanctified are not merely the 
progeny of Jacob the son of Rebekah, but they are the 
people of the Four Ages to which the twelve tribes of 
Israel appertain (see Diagram 43, spaces 6, b). In 
harmony with this indication the seven days of the 
calendar week shadow the first seven semidi visions of 
the Four Ages ; of which the seventh day is the day 
in which the Most High rested ^' from all his work 
which he had made" (see Diagram 43, spaces c, c). 

The seven days of the calendar week not only shadow 
the first seven semidivisions of the Four Ages but (see 
verse 17) they shadow the seven creative days also. 
On the seventh day, however, the Most High rested 
from his labors ; hence (see Diagram 43, spaces /, /) 
the seventh day or sabbath of the Lord is represented 
by the period of time covered by the Pisonic or Fourth 
age. 

The two tables of testimony given Moses upon 
Mount Sinai (see verse 18) shadow (see Diagrams 17, 
19) the entering in of the Law with the advent of man 
of Adam's race (see, also, xx. 1-18 ; Deut. ix. 10) ; but 
the proof of the general failure of man of Adam's 
race in his mission for the subjugation of Evil is made 
manifest by the Deluge of Noah ; wherefore, because 
of this general failure, the One who came forth in the 
beginning of time, that he might do the will of God, 
will take up the subjugatory labors, and will realize the 
fruits that pertain to and follow with the sanctification 
of the creature world (see Diagram 43, spaces d, d). 

The text indicates that the work involved in the 
creation of the heaven and the earth was completed in 
six days ; and that on the seventh day the Lord rested 



INDICATIONS OF THE BOOK OF EXODUS. 295 

from his labors, and was refreshed ; from which it 
becomes manifest that the government must rest upon 
one of his own choosing. This one is the only begotten 
Son, the man for whom a body was prepared suitable 
and fitting as a governor, a ruler, a subjugator, and a 
redeemer. If, therefore, the government of all things 
shall rest upon his shoulder, the indication is clear that 
some great plan has been fully conceived and perfected 
by the Infinite Majesty, and that, after the sixth day, 
he rests from his labors, while the details are being 
carried out and fulfilled by the only begotten Son, the 
chosen One, in whom dwells all the fulness of the 
Godhead bodily. This very resting of the Most High 
is a certain indication of the immutability of his 
designs as set forth in his purpose, whereby a new order 
of things will be established for the government and 
ruling of all hosts. It is equally evident that, when 
this new order of things shall have become established, 
the government must return unto the Father, that de- 
velopments pertaining to the new order may be signi- 
fied and brought into existence. 

Now, although it is stated. Acts xv. 18, " known unto 
God are all his works from the beginning of the 
world,'^ it does not follow that they are all signified 
or expressed, but, rather, that the revelations made are 
more particularly those appertaining to the Grand 
Epoch that extends from the beginning of the creation 
of God down to the end of time, during which the 
great purpose seeks and reaches fulfilment. The resting 
of the Lord God upon the seventh day, in which he was 
refreshed, further indicates the wonderful perfection of 
his plan and purpose, and that not one single point is 



296 INDTCATIONS OF THE BOOK OF EXODUS. 

possessed of doubtful import, whereby any disturbing 
element shall arise to mar its beauty, its glory, and the 
inestimable grandeur of its fruit. 

XXXII. 1-6. " And when the people saw that 
Moses delayed to come down out of the mount, the 
people gathered themselves together unto Aaron, and 
said unto him, Up, make us gods, which shall go before 
us ; for as for this Moses, the man that brought us up 
out of the land of Egypt, we wot not what is become 
of him. 

2. " And Aaron said unto them. Break off the golden 
earrings, which are in the ears of your wives, of your 
sons, and of your daughters, and bring them unto me. 

3. " And all the people brake off the golden earrings 
which were in their ears, and brought them unto Aaron. 

4. "And he received them at their hand, and fash- 
ioned it with a graving tool, after he had made it a 
molten calf : and they said. These be thy gods, O Israel, 
which brought thee up out of the land of Egypt. 

5. " And when Aaron saw it, he built an altar before 
it ; and Aaron made proclamation, and said, To morrow 
is a feast to the Lord. 

6. "And they rose up early on the morrow, and 
offered burnt offerings, and brought peace offerings; 
and the people sat down to eat and to drink, and rose 
up to play." 

Spaces a, a, Diagram 44, indicate the Four Ages of 
Man ; 6, b indicate the Four Ages of Sinai, Elim, Ho- 
reb, and Canaan (see Diagrams 14, 15, 16); c, c indi- 
cate the Four Ages by the countries through which 
Abraham passed in his journey from Ur of the Chal- 



^ 



"S 0> 



INDICATIONS OF THE BOOK OF EXODUS, 297 

Ex, xxxii.f considered as allegory. 
DIAGRAM 44. 

THE MOLTEN CALF. 



Creation of a body for the Word of God in and as 
the very beginning of the creation of God. 

First day.— Creation of light. Creation of matter. 

Second day.— Creation of the flrmament. 

Third day.— Creation of vegetation. 

Fourth day.— Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 

The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

'^1 The earth in the Gihonic age. 



Ufr — 1 Creation of the Pisonic or Fourth race. 
'' " ' Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 

^(■jj.y/ Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Son of man. 
The exodus of the children of Israel. 

The earth in the Pisonic age. Crucifixion, absolute death, and 
resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



Xo> 



298 INDICATIONS OF THE BOOK OF EXODUS. 

dees to Canaan (see Gen. xii., xiii.) ; d, d indicate the first 
three ages as the wilderness ; e, e indicate apportion- 
ment of the forty days and forty nights, during which 
Moses fasted, to the Four Ages ; /, / indicate time ; g, g 
indicate pertaining of Aaron as priest to time. 

The exodus of the children of Israel from the 
land of Egypt, and the crossing of the Red Sea, as 
simple history, shadows the exodus or bringing out 
from the Egypt of the past (see Diagrams 17, 44) of 
the great hosts that peopled the Egypt of the past. 
Wherefore, as by the simple history, the children of 
Israel came out from the land of Egypt and were safely 
passed through the Red Sea, so by this history, as 
allegory, the names, iniquity, blood, and characteristics 
of the people of the past ages were brought out from 
their dark land, and were safely passed through the 
Deluge of !N^oah in harmony with the laws governing 
such transmissions. 

The wanderings of the children of Israel in the 
wilderness also shadow history pertaining to the first 
Three Ages of Man, by which (see Diagram 17) Mount 
Sinai, as shadow, finds place in the beginning of the 
Euphratic age at or about the time man of Adam's 
race was created. 

By xxiv. 12-18, the Lord commanded Moses to come 
up into the mount, and be there ; which command 
Moses obeyed, and he was in the mount forty days and 
forty nights. As the cloud covered Sinai six days, and 
as upon the seventh day the Lord called unto Moses, 
so the first seven semidivisions of the Four Ages are 
shadowed or memorialized ; and as Moses was in the 
mount forty days and forty nights, so (see Diagram 44, 



INDICATIONS OF THE BOOK OF EXODUS. 299 

spaces e, e) by the apportionment thereof, the same time 
is covered, whereby the allegorical position of Sinai 
becomes chronologically established at or about the time 
man of Adam's race was created. 

Moses was commanded to come up into Sinai that he 
might receive " tables of stone, and a law, and com- 
mandments'' which the Lord had written ; by xxxi, 18, 
Moses was given the tables of stone written with the 
finger of God ; by Deut. x. 3-5, the words written on 
the tables of stone were the Ten Commandments ; hence 
by the allegoric stand-point of Sinai, the Ten Command- 
ments were given forth as law at or about the time man 
of Adam's race was created. The law, however, is for 
the government of all hosts ; wherefore inasmuch as 
(see xxxii. 15) the two tables of testimony were written 
on both sides, so, from Sinai as an historical stand-point, 
the writing can be seen (see Diagram 44) by the dwell- 
ers of the Pre-Euphratic Era as well as by those dwell- 
ing in the House of Man. The indications are that 
by the simple history, as shadow, these two stones pertain 
more especially to the ages of man under the veil or to 
the divisions of time during which, as shadow, the 
cloud abode upon Sinai ; for, because of the veil, the 
people of these ages may be considered as magnitudes 
independent of those pertaining directly to the Fourth 
age, which are not under the veil. 

By the simple history (see xxiv. 18) Moses was in 
the mount forty days and forty nights, during which 
time the people became impatient (see verses 1-6), and 
demanded of Aaron that he should make them gods, 
to go before them. In accordance with this demand 
Aaron made a molten calf from the golden earrings 



300 INDICATIONS OF THE BOOK OF EXODUS. 

of the people. This calf the people worshipped as the 
gods that brought them up out of the land of Egypt. 

Moses in Sinai places the allegorical stand-point in the 
Euphratic age; also by the golden earrings of the 
people (see Diagrams 34, 40), and by the molten calf 
or heifer (see, also. Gen. xv. 7-10), the Euphratic or 
First age is further indicated. In this light the text 
points to the fall of man of Adam's race in the First 
age, a lamentation for which is taken up as follows 
(Amos V. 1, 2, 16-24) : " Hear ye this word which I 
take up against you, even a lamentation, O house of 
Israel. 

" The virgin of Israel is fallen ; she shall no more 
rise : she is forsaken upon her land ; there is none to 
raise her up. ... 

" Therefore the Lord, the God of hosts, the Lord, 
saith thus ; Wailing shall be in all streets ; and they 
shall say in all the highways, Alas ! alas ! and they 
shall call the husbandman to mourning, and such as 
are skilful of lamentation to wailing. 

" And in all vineyards shall be wailing : for I will 
pass through thee, saith the Lord. 

'' Woe unto you that desire the day of the Lord ! to 
what end is it for you ? the day of the Lord is dark- 
ness, and not light. 

" As if a man did flee from a lion, and a bear met 
him ; or went into the house, and leaned his hand on 
the wall, and a serpent bit him. 

*^ Shall not the day of the Lord be darkness, and not 
light? even very dark, and no brightness in it? 

" I hate, I despise your feast days, and I will not 
smell in vour solemn assemblies. 



INDICATIONS OF THE BOOK OF EXODUS. 301 

"Though ye offer me burnt offerings and your meat 
offerings, I will not accept them ; neither will I regard 
the peace offerings of your fat beasts. 

" Take thou away from me the noise of thy songs ; 
for I will not hear the melody of thy viols. 

"But let judgment run down as waters, and right- 
eousness as a mighty stream.^' 

Thus the fall of the Euphratic race carries with it a 
blight that none can displace or render harmless ; hence 
in all the vineyards (see Song of Sol. i. 5, 6) shall be 
wailing, and destruction (see Diagram 44) shall surely 
visit each great city in the day the Lord shall visit 
them. 

XXXII. 7-14. "And the Lord said unto Moses, 
Go, get thee down ; for thy people, which thou brought- 
est out of the land of Egypt, have corrupted themselves : 

8. " They have turned aside quickly out of the way 
which I commanded them : they have made them a 
molten calf, and have worshipped it, and have sacrificed 
thereunto, and said, These he thy gods, O Israel, which 
have brought thee up out of the land of Egypt. 

9. " And the Lord said unto Moses, I have seen 
this people, and, behold, it is a stiffnecked people : 

10. "Now therefore let me alone, that my wrath 
may wax hot against them, and that I may consume 
them : and I will make of thee a great nation. 

11. "And Moses besought the Lord his God, and 
said. Lord, why doth thy wrath wax hot against thy 
people, which thou hast brought forth out of the land 
of Egypt with great power, and with a mighty hand? 

12. " Wherefore should the Egyptians speak, and say, 
For mischief did he bring them out, to slay them in 

26 



302 INDICATIONS OF THE BOOK OF EXODUS. 

the mountains, and to consume them from the face of 
the earth? Turn from thy fierce wrath, and repent 
of this evil against thy people. 

13. " Remember Abraham, Isaac, and Israel, thy 
servants, to whom thou swarest by thine own self, and 
saidst thou unto them, I will multiply your seed as the 
stars of heaven, and all this land that I have spoken 
of will I give unto your seed, and they shall inherit it 
forever. 

14. "And the Lord repented of the evil which he 
thought to do unto his people." 

Thus by the simple history of the text as allegory con- 
ditions pertaining to the beginning of the Euph ratio 
age are further indicated. Inasmuch, however, as 
Moses has not made known to the people the law 
and commandments written upon the two tables of 
stone, the indication may follow that the Law had not 
entered in at the time for the government of the people ; 
but, in all probability, commandments without attached 
penalty were issued and in force as guiding principles. 
This indication is strongly marked (Rom. v. 13), " For 
until the law sin was in the world ; but sin is not im- 
puted when there i& no law." If sin existed before 
the law entered, then commandments must have been in 
force that sin, by the commandments, be made manifest 
as sin. 

The threatened destruction of the peo[)le, and the 
possible elevation of Moses into a great nation (see 
verses 9, 10) carry the indications that the people 
shadowed by the text pertain to the Pre-Euphratic 
Era and to the beyond thereof, and that Moses is rep- 
resentative of man of Adam's race. Moses, however, 



INDICATIONS OF THE BOOK OF EXODUS. 303 

interceded and besought the Lord for this people, calling 
to the Lord's remembrance the promises to Abraham, 
to Isaac, and to Israel, that their seed should be mul- 
tiplied as the stars of heaven, and that they should 
inherit forever the land spoken of by the Lord. 

That the seed of Abraham, of Isaac, and of Israel 
are not merely the descendants of Abraham, Isaac, and 
Jacob is clearly indicated in Gal. iii. 7-9 ; for by the 
gospel as preached unto Abraham, " In thee shall all 
nations be blessed." If, therefore, the promise to 
Abraham be retroactive, then (see Diagram 44) the 
limit of the promise cannot be reached until the day a 
body was created for the Word of God, in and as the 
very first-born of all creatures, comes in full view. 

The destruction, however, that shall come upon the 
people is shadowed (see Amos v. 1-3) by the fall and 
smiting of Israel, while the mercy of the Lord, through 
which Israel was preserved, is indicated by the escaping 
remnant of one hundred out of a thousand, and of ten 
out of a hundred (see, also, Isa. i. 9 ; vi. 13 ; Kom. ix. 
26-30). From the position as thus set fortii indica- 
tions follow that others than man of Adam's race are 
shadowed by the text, and that they shall participate 
in the mercy of the Lord. 

XXXII. 15-18. "And Moses turned, and went 
down from the mount, and the two tables of the testi- 
mony were in his hand ; the tables were written on both 
their sides ; on the one side and on the other were they 
written. 

16. "And the tables were the work of God, and the 
writing was the writing of God, graven upon the 
tables. 



304 INDICATIONS OF THE BOOK OF EXODUS. 

17. "And when Joshua heard the noise of the 
people as they shouted, he said unto Moses, There is a 
noise of war in the camp. 

18. " And he said, It is not the voice of them that 
shout for mastery, neither is it the voice of them that 
cry for being overcome ; but the noise of them that sing 
do I hear.'^ 

By xxiv. 13, 14, Moses rose up, and his minister 
Joshua; and Moses went up into the mount of God, 
while Aaron and Hur, and the elders, and the people 
remained behind. The record does not say that- Joshua, 
the minister of Moses, went up into the mount with 
Moses, but the indication is well implied that he did 
accompany him. This indication is borne out by the 
text (xxxii. 15-18) in that Joshua talked with Moses 
when Moses went down from the mount. Owing to 
the sacredness of the mount, indications arise that 
Joshua the minister of Moses — not Jehoshua or Oshea 
the son of Nun (see Num. xiii. 8, 16) of the tribe of 
Ephraim — is the Messiah as the Son of man. Hence, 
inasmuch as, by the simple history (see verse 16), the 
tables were the work of God, and as the writing was 
the writing of God, graven upon the tables (see, also, 
xxxi. 18), so the inference becomes manifest that the 
preparation and graving of the tables was the work 
of the Messiah as Joshua the minister of Moses. 

If the Messiah made his advent as the Son of man 
in the day of Abraham (see St. John viii. 66-58), and 
if the Messiah (see I. Chron. xvii. 4, 6) went from 
tent to tent, and from one tabernacle to another (see, also, 
Num. xxiv. 1-9), then it is highly probable that the 
Old Testament records will reveal, to a greater or less 



INDICATIONS OF THE BOOK OF EXODUS. 305 

extent, the tabernacles in which the Messiah walked in 
the fulfilment of his great mission as the Son of man. 

Therefore, in the light that Joshua the minister of 
Moses is the Messiah, then his remark to Moses, " There 
is a noise of war in the camp" (see, also, verse 25), points 
to conditions that actually environ the camp, but which 
are under the veil, even to Moses ; wherefore Moses re- 
plied, "/j5 is not the voice of them that shout for mastery, 
neither is it the voice of them that cry for being over- 
come ; but the voice of them that sing do I hear." 

The war thus indicated probably points to the aggres- 
sion of Evil upon the creature world even to the be- 
yond of the Euphratic age ; but, as shown by the words 
of Moses, this aggression may, to the deluded throng, 
find vent in songs of mirth mistaken for those of true 

joy. 

XXXII. 19-24. "And it came to pass, as soon as 
he came nigh unto the camp, that he saw the calf, and 
the dancing : and Moses' anger waxed hot, and he cast 
the tables out of his hands, and brake them beneath 
the mount. 

20. " And he took the calf which they had made, 
and burnt it in the fire, and ground it to powder, and 
strewed it upon the water, and made the children of 
Israel drink of it, 

21. "And Moses said unto Aaron, What did this 
people unto thee, that thou hast brought so great a sin 
upon them ? 

22. " And Aaron said, Let not the anger of my lord 
wax hot : thou knowest the people, that they are set on 
mischief. 

23. " For they said unto me. Make us gods, which 

u 26* 



306 INDICATIONS OF THE BOOK OF EXODUS. 

shall go before us : for as for this Moses, the man that 
brought us up out of the land of Egypt, we wot not 
what is become of him. 

24. " And I said unto them, Whosoever hath any 
gold, let them break it off. So they gave it me : then 
I cast it into the fire, and there came out this calf." 

Spaces a, a, Diagram 45, indicate the Four Ages of 
Man ; 6, b indicate the Four Ages by the countries 
shown Abraham by the Lord (see Gen. xii., xiii.); c, c 
indicate the Four Ages as Sinai, Elim, Horeb, and 
Canaan ; cZ, d indicate apportionment of the forty days 
and forty nights during which Moses fasted ; e, e indi- 
cate apportionment of the three thousand men slain on 
account of the molten calf ; /, / indicate time ; g, g 
indicate pertaining of Aaron as priest to time (see 
Diagrams 34, 40). 

The exodus of the children of Israel from the land 
of Egypt under the leadership of Moses, as simple 
history, shadows the bringing forth of the names, in- 
iquity, blood, and characteristics of those pertaining 
to the first three ages of man into the Pisonic or 
Fourth age ; wherefore the crossing of the Ked Sea by 
the children of Israel shadows the transmission of the 
names, iniquity, blood, and characteristics of those of 
the past ages through the Deluge of Noah. 

The iniquity of those who peopled the first three 
ages of man is made manifest by the molten calf; 
hence, as by the allegory, the molten calf was made 
in the Euphratic or First age (see Diagram 44), 
and as it was destroyed in the Gihonic or Third, — the 
Gihonic age (see Diagrams 16, 17, 19, 44, 45) being 
shadowed by Horeb, and in Horeb (see Deut. ix. 8-16) 



§^ 



o 



^'^ 



^ 



INDICATIONS OF THE BOOK OF EXODUS. 307 

JSx. xxxii., considered as allegory. 
DIAGKAM 45. 

THE MOLTEN CALF. 



Creation of a body for the Word of God in and as 
the very beginning of the creation of God. 

First day.— Creation of light. Creation of matter. 

Second day.— Creation of the firmament. 

Third day. — Creation of vegetation. 

Fourth day.—Creation of sun, moon, and stars. 

Fifth day.—Creation of fishes and fowl. 

Sixth day.—Creation of cattle, creeping thing, and 
beast of the earth, 
-wf' The Son begotten. Beginning of Time. 
■"■ ' Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 






vj 



S ^ 



The molten calf in the Euphratic age (see xxxii. 
1-4). 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 



The molten calf in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 



The molten calf in the Gihonic age (see Deut. ix. 
8-16). 

Creation of the Pisonic or Fourth race. 

Deluge of Noah, as shadowed by the Red Sea. Destruction of the 

Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Son of man. 
The Red Sea as shadowing the Deluge of Noah. 
The Pisonic age. Crucifixion, absolute death, and resurrection of 

the Messiah as Jesus Christ. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction. 
End of Time. 



308 INDICATIONS OF THE BOOK OF EXODUS. 

the worship of the calf culminated in its destruction, — 
so the iniquity or sin (see Deut. ix. 21) that pertained 
to the First age is found transmitted to the Third as 
represented by Horeb. 

By the text, Moses took the calf and burnt it in the 
fire, and ground it to powder, and strewed it upon the 
water, and made the children of Israel drink of it ; by 
Deut. ix. 21, Moses took the calf and burnt it with fire 
and stamped it, and ground it small as dust, and cast 
the dust thereof into the brook that descended out of 
the mount; hence from these records indications follow 
that the events surrounding the destruction of the 
molten calf occurred in the latter part of the Gihonic 
or Third age; hence, again, the threatened destruction 
of the people by, the Lord (see Deut. ix. 25) was that 
pertaining to the Deluge of Noah. This indication is 
further pointed to (see Deut. ix. 17, 18, 25) by the 
apportionment of the forty days and forty nights 
(see Diagram 45) during which Moses fasted ; for by 
the apportionment, as shadow, past time is indicated 
from the Deluge of Noah back to Mount Sinai as 
established in the Euphratic or First age (see similar 
apportionment. Diagram 44), whereby Moses could 
communicate with the Lord on Sinai. 

Now, although the molten calf was burnt with fire, 
and ground to powder, yet total destruction was not 
fulfilled upon it ; for after the dust of it had been cast 
upon the water the children of Israel were made to 
drink of it. From the positions already set forth the 
indications follow that, through this piece of simple 
history as shadow, the names, iniquity, blood, and 
characteristics of those who dwelt in the ages of man 



INDICATIONS OF THE BOOK OF EXODUS. 309 

prior to the Deluge, fell upon the escaping remnant of 
that great day of the Lord. 

Indications further follow that the three thousand 
men slain on account of the molten calf shadow, by 
apportionment (see Diagram 45) the first three ages 
of man ; and that as these men were slain by the tribe 
of Levi, so by the priesthood of the tribe of Levi, as 
made manifest through the consecration of Aaron and 
his sons (see xxviii. 40, 41), the general priesthood 
of man is indicated. 

If man is consecrated as a priesthood, and if the 
names, iniquity, blood, and characteristics of the fathers 
are transmitted to the children, then, through the con- 
secration of the children (see verse 29), the blessing of 
the Lord will surely fall upon the children, whereby 
such blessing will pertain to the fathers also, or else 
" a little leaven" will not leaven the whole lump. The 
indications are, however, that this blessing fulfils to 
the children through their regeneration or by their 
being born into the body that was created for the Word 
in the beginning of the creation of God, and, hence, 
to the fathers also ; for the regeneration of the fathers, 
as an actual physical fact, is reached through the chil- 
dren that bear their names, iniquity, blood, and charac- 
teristics (see Job xiv. 19-22.) 

By the simple history the three thousand men slain 
by the Levites probably were of those who withstood 
Moses after his return from the mount, and who were 
unwilling to give up their idolatry. 

XXXII. 30-35. " And it came to pass on the mor- 
row, that Moses said unto the people. Ye have sinned 
a great sin: and now I will go up unto the Lord; 



310 INDICATIONS OF THE BOOK OF EXODUS. 

peradventure I shall make an atonement for your 
sin. 

31. " And Moses returned unto the Lord, and said, 
Oh, this people have sinned a great sin, and have made 
them gods of gold. 

32. " Yet now, if thou will forgive their sin — ; and 
if not, blot me, I pray thee, out of thy book wiiicli thou 
hast written. 

33. *' And the Lord said unto Moses, Whosoever 
hath sinned against me, him will I blot out of my 
book. 

34. ^' Therefore now go, lead the people unto the 
place ot which I have spoken unto thee : behold, mine 
Angel shall go before thee : nevertheless^ in the day 
when I visit, I will visit their sin upon them. 

35. " And the Lord plagued the people, because they 
made the calf, which Aaron made." 

In the allegoric sense the great and special sin re- 
corded above was committed in the latter part of the 
Gihonic or Third age, and probably is connected with 
the abomination which maketh desolate (see Dan. viii. 
8-14 ; St. Matt. xxiv. 15-18) that was set up in the 
latter part of the Gihonic age, or (see Rev. xiii. 18) in 
the six hundred threescore and sixth generation of man 
from the creation of the Euphratic or First race. The 
excessive idolatry that existed upon the earth at this 
time culminated in the Deluge of Noah ; for (see Deut. 
ix. 21, 25) the Lord said he would destroy the children 
of Israel because of the molten calf. 

Moses, however, sought to avert the calamity by an 
atonement, but the Lord said, *^ Whosoever hath sinned 
against me, him will I blot out of my book," which 



INDICATIONS OF THE BOOK OF EXODUS. 311 

reply carries with it the conviction that the Deceiver 
rather than the deceived (see Rev. xiii. 4-18) shall be 
blotted out of God's book. This indication is strength- 
ened by the text where the Lord said, " Therefore now 
go, lead the people unto the place of which I have 
spoken unto thee : behold, mine Angel shall go before 
thee." 

The place spoken of by the Lord is the land of 
Canaan ; hence, inasmuch as by the simple history 
Moses brought the children of Israel out of the land 
of Egypt, and as they crossed the Red Sea, so by this 
history as allegory (see Diagrams 14, 15, 16, 17) the 
bringing forth of the people of the Egypt of the past, 
their passage through the Deluge of Noah, and their 
entry into the land of Canaan as the earth in the Pi- 
sonic age (see Diagram 45) is indicated and brought to 
notice. 

The atonement Moses sought to make (see verse 32) 
was probably in relation to an absolute destruction 
of the later generations of children upon whom the 
iniquity of the fathers rested, whereby, through this 
destruction or blotting out, the fathers might go free. 
Such an atonement, however, would not be equitable ; 
for (see Ezek. xviii. 18-20) ^' As for his father, be- 
cause he cruelly oppressed, spoiled his brother by 
violence, and did that which is not good among his 
people, lo, even he shall die in his iniquity. 

" Yet say ye. Why ? doth not the son bear the in- 
iquity of the father? When the son hath done that 
which is lawful and right, and hath kept all my 
statutes, and hath done them, he shall surely live. 

" The soul that sinneth, it shall die. The son shall 



312 INDICATIONS OF THE BOOK OF EXODUS. 

not bear the iniquity of the father, neither shall the 
father bear the iniquity of the son ; the righteousness 
of the righteous shall be upon him, and the wickedness 
of the wicked shall be upon him." 

Thus the transmission of iniquity from father to 
son does not relieve the orio^inal transgressor from the 
penalty of transgression ; wherefore the atonement 
offered by Moses was valueless, and, hence, as such, 
could not be accepted by the Lord. 

The quotation from Ezekiel carries with it the clear 
indication that the iniquity pertaining to man, which 
falls upon the Messiah, as the Son of man, in no way 
vitiates the Messiah's claim to life, and in no way 
brings him into condemnation as the begotten Son of 
God, clothed with the body that was prepared for him 
in and as the very beginning of the creation of God ; 
for because he fulfils all the laws and statutes of the 
Lord " he shall surely live." 

XXXIII. 1-7. " And the Lord said unto Moses, 
Depart, and go up hence, thou and the people which 
thou hast brought up out of the land of Egypt, unto 
the land which I sware unto Abraham, to Isaac, and to 
Jacob, saying, Unto thy seed will I give it : 

2. " And I will send an Angel before thee ; and I 
will drive out the Canaanite, the Amorite, and the Hit- 
tite, and the Perizzite, the Hivite, and the Jebusite : 

3. ^^ Unto a land flowing with milk and honey : 
for I will not go up in the midst of thee ; for thou 
art a stiffuecked people : lest I consume thee in the 
way. 

4. " And when the people heard these evil tidings, 



INDICATIONS OF THE BOOK OF EXODUS. 313 

they mourned : and no man did put on him his orna- 
ments. 

5. " For the Lord had said unto Moses, Say unto the 
children of Israel, Ye are sl stiffnecked people : I will 
come up into the midst of thee in a moment, and con- 
sume thee : therefore now put off thy ornaments from 
thee, that I may know what to do unto thee. 

6. "And the children of Israel stripped themselves 
of tlieir ornaments by the mount Horeb. 

7. " And Moses took the taberdacle, and pitched it 
without the camp, afar off from the camp, and called it 
the Tabernacle of the congregation. And it came to 
pass, that every one which sought the Lord went out 
unto the tabernacle of the congregation, which was 
without the camp." 

By xvii. the people murmured against Moses, and 
thirsted for water, neither was there any water for their 
cattle. In this strait Moses was commanded to smite 
the rock in Horeb, — Horeb (see Diagram 16) shadowing 
the Gihonic age, even to the overlap with the Hidde- 
kelic, — the fulfilment of which gave an abundance of 
drink for both man and beast. The conditions thus 
set forth indicate history connected with the great Hid- 
dekelic famine which swept away the Hiddekelic race, 
and the overlapping portion of the Gihonic ; wherefore, 
as, by the simple history, the children of Israel at that 
time were befpre Horeb, — Horeb shadowing the Gi- 
honic age, — so the immediate text also takes up history 
pertaining to the Gihonic age ; for the children of Israel 
stripped themselves of their ornaments by the Mount 
Horeb; the allegorical stand-point of Mount Horeb 
being in the overlap of the Gihonic and Pisonic ages, 
o 27 



314 INDICATIONS OF THE BOOK OF EXODUS. 

The threatened destruction of the Gihonic race is 
indicated by the words (verse 5), ^' I will come up into 
the midst of thee in a moment, and consume thee : 
therefore now put off thy ornaments from thee, that I 
may know what to do unto thee," yet these people 
must be brought into the promised land which the Lord 
sware unto Abraham aa a father of nations, to Isaac, 
and to Jacob. 

When, therefore, by the simple history, Moses 
brought the children of Israel out of the land of Egypt, 
the great races which existed previous to the flood were 
brought forth with the hosts of Israel, — that is, their 
names w^ere raised up among their brethren, and their 
iniquity to a great extent w^as assumed and borne by 
the Seed, the Messiah. This bringing forth is indicated 
(verse 7) as follows : " And Moses took the tabernacle, 
and pitched it without the camp, afar off from the 
camp, and called it the Tabernacle of the congregation. 
And it came to pass, that every one which sought the 
Lord went out unto the tabernacle of the congregation, 
which was without the camp." If there w^ere none 
other than the children of Israel simply to seek the 
Lord, no particular indication seems to be given why 
Moses should thus have pitched the tabernacle without 
the camp ; but should the other hosts of man be con- 
sidered, then the placing of the tabernacle without the 
camp becomes fraught with great significance, and it 
truly becomes the tabernacle of the congregation, — that 
is, it becomes the tabernacle of the whole House of 
Man ; and perhaps, through the House of Man as a 
priesthood, the tabernacle of other hosts also. 

XXXIII. 8-10. " And it canie to pass, when Moses 



INDICATIONS OF THE BOOK OF EXODUS. 315 

went out unto the tabernacle, that all the people rose 
up, and stood every man at his tent door, and looked 
after Moses, until he was gone into the tabernacle. 

9. " And it came to pass, as Moses entered into the 
tabernacle, the cloudy pillar descended, and stood at 
the door of the tabernacle, and the Lord talked with 
Moses. 

10. " And all the people saw the cloudy pillar stand 
at the tabernacle door : and all the people rose up and 
worshipped, every man in his tent door.'' 

These verses further indicate the presence of others 
than the children of Israel : for they, as a body, are 
now in their tents, every man in his tent door, while 
(see verse 7) the tabernacle had been removed and 
pitched without the camp ; probably in obedience to 
the command (xxxii. 34), " Therefore now go, lead the 
people unto the place of which I have spoken unto thee : 
behold, mine Angel shall go before thee." 

The indication now comes forth that the Lord dwelt 
in the tabernacle, and that people other than the chil- 
dren of Israel, the progeny of Jacob, simply sought 
him there: which people, doubtless, are those whose 
names were raised up by the Seed during the years of 
his manifestation in the flesh of man from the day of 
Abraham to the exodus. In this light the Messiah 
as the Son of man (see verse 7) must have gone into 
the tabernacle of the congregation. 

XXXIII. 11. "And the Lord spake unto Moses 
face to face, as a man speaketh to his friend. And he 
turned again into the camp ; but his servant Joshua, 
the son of Nun, a young man, departed not out of the 
tabernacle." 



316 lyDICATIOSS OF THE BOOK OF EXODUS. 

From this verse it is clear that the Lord spake face 
to face with Moses, even as a man speaks unto his 
friend ; therefore the Lord must have been manifest 
to Moses as a tangible presence. If the Lord visibly 
manifested himself to Moses as a man. it should not 
be deemed incredible that Melchizedek, priest of the 
most high God, who is clothed with divine attributes, 
was God manifest as man when he met Abraham and 
blessed him and called him possessor of heaven and 
eai^th. The Lord which spoke with Moses was, with 
little doubt, either Melchizedek or the Seed, the Mes- 
siah : but as, in this portion of his labors as man, 
the Seed was unrecognized of men, the indication is 
strongly given that the Lord which spake to Moses 
face to face was Melchizedek, priest of the most high 
God, the Faithful Witness, the Angel which went 
before the hosts of Israel ; one whose labors throughout 
the Four Ages of Man are unmistakablv manifest by 
the Scriptures of the prophets. 

But who is Joshua, the son of Xun, the young man 
that departed not out of the tabernacle, as called for by 
the text ? This mysterious personage seems, in some 
way, to be identified with the Seed, the Messiah ; while 
the reading of the text calls for the presence of the 
Seed at the door of the tabernacle of the congregation 
that he may seek the Lord with the great and precious 
roll of names he bears with him. By verses 8-10 all 
the children of Israel abode in their tents ; and, there- 
fore, the indication comes forth that this Joshua, by 
his presence in the tabernacle, not only seeks the Lord, 
but that he is there by some inherent right, and that 
he represents one of the two bands (see Gen. xxxii. 10) 



INDICATIONS OF THE BOOK OF EXODUS, 317 

into which Jacob was divided. Joshua, the son of Nun, 
of the tribe of Ephraim, cannot be tlie Messiah ; but 
Joshua, the minister of Moses, who entered within the 
tabernacle, may have been the Messiah as Joshua the 
Son of the Eternal ; for the word " Joshua'' means 
the Lord, the Saviour, while the word '* Nun" means 
eternal : from which the above deduction becomes 
manifest. The indication also follows that the Lord 
which spake face to face with Moses, as a man speaketh 
to his friend, may have been this Joslma as the seed 
of Abraham that was called in Caleb the son of Je- 
phunneh, Caleb the son of Jephunneh, in all probabil- 
ity, being identical with Nahshen, prince of the house 
of Judah. The general interpretation remains undis- 
turbed whether Moses spake face to face with the Lord 
as Melchizedek or with the Lord as the Messiah ; for, 
in all probability, both were present at the time. In- 
dications are clear that Joshua, the minister of Moses, 
has unquestionable access to the most sacred places. 

The people of the preceding ages and their history 
have, to some extent, been indicated in xxxii., xxxiii. 
1-6 ; while by the tabernacle of the congregation and 
its appertainiugs their presence and existence are fur- 
ther represented, but not made visibly manifest ; there- 
fore, although Moses (see xxxii. 34) is commanded to 
lead the people unto the place which the Lord had spoken 
of, he evidently does not yet know who these people 
are ; for (see iii. 13) he did not even know the name 
of their God. This indication the context confirms as 
follows : 

XXXIII. 12, 13. " And Moses said unto the Lord, 

See, thou say est unto me. Bring up this people : and 

27* 



318 INDICATIONS OF THE BOOK OF EXODUS. 

thou hast not let me know whom thou wilt send with 
me. Yet thou hast said, I know thee by name, and 
thou hast also found grace in my sight. 

13. " Now therefore, I pray thee, if I have found 
grace in thy sight, shew me now thy way, that I may 
know thee, that I may find grace in thy sight : and 
consider that this nation is thy people.'' 

Thus Moses confesses his ignorance of the people 
whom he is commanded to bring up. The children 
of Israel simply he knows well enough ; for they 
are now abiding in their tents : hence the people is 
a host of which he is in ignorance, and of which he 
has been in ignorance from the first, even though the 
Lord (see iii. 4) did know him by name, and called 
him to bring the children of Israel out of Egypt. 
Now, however, Moses prays for light that he may 
know that this people is the Lord's people; in reply 
to which the Lord says (verse 14), "My presence shall 
go with thee, and I will give thee rest;" which indi- 
cates the actual physical presence of the Messiah, who 
bears with him the names of those lying in the dark 
valley waiting for their deliverance from captivity. 
The reply also indicates the successful termination of 
the Messiah's labors ; for Moses is assured of rest also. 

It is not clear that Moses even yet comprehends who 
is to go with him ; for he says (verses 15, 16), " If thy 
presence go not with me, carry us not up hence. 

" For wherein shall it be known here that I and thy 
people have found grace in thy sight ? is it not in that 
thou goest with us ? So shall we be separated, I and 
thy people, from all the people that are upon the face 
of the earth ;" from which it becomes manifest that the 



INDICATIONS OF THE BOOK OF EXODUS. 319 

Lord's people are more in number than the progeny 
of Jacob the son of Rebekah ; for before this man 
Jacob went down into Egypt (see Gen. xxxii. 9, 10), 
he had become two bands ; one of which — the Messiah 
— was under the veil, and which, under the veil, mul- 
tiplied exceedingly, and came out of Egypt an ex- 
ceeding great host. 

This host is the one of which Moses is in compara- 
tive ignorance, and they are those which peopled the 
two great ages immediately preceding the Deluge of 
Noah ; ages which, figuratively (see Diagrams 44, 45) 
are indicated as the land of Egypt. That the land of 
Egypt is typical or representative of the Gihonic and 
Hiddekelic ages is clear enough from many figures, but it 
is especially noticeable from Ezek. xxix. 8—12 : "There- 
fore thus saith the Lord God ; Behold, I will bring a 
sword upon thee, and cut off man and beast out of thee. 

" And the land of Egypt shall be desolate and waste ; 
and they shall know that I am the Lord: because he 
hath said. The river is mine, and I have made it. 

" Behold, therefore I am against thee, and against 
thy rivers, and I will make the land of Egypt utterly 
waste and desolate, from the tower of Syene even unto 
the border of Ethiopia. 

" No foot of man shall pass through it, nor foot of 
beast shall pass through it, neither shall it be inhabited 
forty years. 

" And I will make the land of Egypt desolate in the 
midst of the countries that are desolate, and her cities 
among the cities that are laid waste shall be desolate 
forty years : and I will scatter the Egyptians among the 
nations, and will disperse them through the countries." 



320 INDICATIONS OF THE BOOK OF EXODUS. 

The Tower of Syene (see Sketch R) indicates in 
all probability the same magnitude as the Tower of 
Babel; the Tower of Babel was built (see Gen. xi. 
1-9) during the overlap of the Euphratic and Hid- 

Sketch R. 

I _ ' I 1 I 

[< nrstJffe if. Jeco/Ti£Jrjff -i^. 7hir<:ijr^e * four^JtJf^e H 

' 7": 'hwerofJyejf? ' I I | | 

!^ ^''"^ ToJp/SaM ^T' kakal/-U^.^Jra!f.Hr.e^ 

I . • 

dekelic races; while the river Gihon (see Gen. ii. 13) 
compasses the whole land of Ethiopia; hence the 
land of Egypt from the Tower of Syene, or of Babel, 
unto the extreme border of Ethiopia, as shadow (see 
Sketch R), would include both the Hiddekelic and the 
Gihonic ages. Moreover the text of Ezekiel is against 
the rivers of Egypt, which by the figure of the river 
of Eden (see Gen. ii. 10-14) are the rivers Hiddekel and 
Gihon. Again, the land of Egypt shall be made deso- 
late in the midst of the countries that are desolate ; by 
which Egypt as a whole is in the midst of the Four 
Ages ; one of which, the Euphratic or First (see Sketch 
K) is on the one side of Egypt, w^hile the Pisonic or 
Fourth age is on the other side of it. Still, again, by 
the Decade System of Chronology, Egypt shall be deso- 
late forty years ; for (see Dan. ix. 2) the seventy years 
of the desolation of Jerusalem pertain to the seven 
semidivisions of the Four Ages from the first creation 

* The Messiah's. 



INDICATIONS OF THE BOOK OF EXODUS. 321 

of man of Adam's race until the Saviour Jesus Christ 
entered into his kingdom, wliich, in all probability, was 
immediately after his resurrection; whereby ten years 
pertain to each semidi vision of the Hiddekfelic and 
Gihonic ages. 

The prophet Isaiah, in taking up the burden of 
Egypt, also indicates the limits of the figurative land 
of Egypt as follows (Isa. xix. 18-20), "In that day 
shall five cities in the laud of Egypt speak the lan- 
guage of Canaan, and swear to the Lord of hosts ; one 
shall be called, The city of destruction. 

" In that day shall there be an altar to the Lord in 
the midst of the land of Egypt, and a pillar at the 
border thereof to the Lord. 

'^ And it shall be for a sign and for a witness unto 
the Lord of hosts in the land of Egypt : for they shall 
cry unto the Lord because of the oppressors, and he 
shall send them a saviour, and a great one, and he shall 
deliver them.'' 

The pillar (see Gen. xi. 1-9 ; also Sketch E.) is es- 
tablished in the border of Egypt or the overlap of the 
Euphratic and Hiddekelic ages ; and the altar must 
necessarily be placed in the midst of Egypt or in the 
overlap of the Hiddekelic and Gihonic ages; hence, 
as the pillar and altar are for signs and witnesses be- 
cause of the oppressor, their positions are confirmed by 
the overwhelming of these great nations when their 
days had run out. The positions of the altar and 
pillar, therefore, as allegory, indicate the unity of the 
Hiddekelic and Gihonic ages under the name of 
Egypt. 

If these great nations existed, then the plan of re- 



322 INDICATIONS OF THE BOOK OF EXODUS. 

Ex. xxxiii. 12, 13, considered as allegory. 
DIAGRAM 46. 

THE PEOPLE MOSES BROUGHT OUT OF EGYPT. 



Creation of a body for the Word of God in and as the 
very beginning of the creation of God. 

First day.— Creation of light. Creation of matter. 
Second day. — Creation of the firmament. 
Third day. — Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 
Sixth day.— Creation of cattle, creeping thing, and 
beast of the earth. 



«•! 



1"^ S 



'■"11 

1^1 



\ i < <i "^ 



The Son begotten. Beginning of Time. 

Pre-Euphratic Era. 

Creation of the Euphratic or First race (Adam's). 



Dividing in the midst of the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

Dividing in the midst of the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

^, Dividing in the midst of the Gihonic age. 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic race. 

Epoch of replenishment. 

Advent of the Messiah as the Son of man. 

Messianic Epoch. 

Crucifixion, absolute death, and resurrection of the Messiah as 
Jesus Christ. Dividing of the Pisonic age. 

Judgmental Era. 
Thousand Years' Era. 
Era of Destruction, 
End of Time, 



INDICATIONS OF THE BOOK OF EXODUS. 323 

demption calls for their return from the land of their 
captivity; and this return is indicated by the text of 
Exodus when Moses prays the Lord for light that 
he may consider them the Lord's people. The con- 
ditions, shadowed by the text of Exodus, Isaiah, and 
Ezekiel, are recapitulated and further indicated by 
Diagram 46. 

Spaces a, a. Diagram 46, indicate the Four Ages of 
Man ; 6, b indicate the Four Ages as the four rivers 
of Eden (see Gen. ii. 10-14) ; c, c indicate the Four 
Ages as four countries (see Gen. ii. 10-14) ; c?, d indi- 
cate the Four Ages by the countries through which 
Abraham passed in his journey from Ur of the Chal- 
dees to Canaan, Canaan representing the earth in the 
Pisonic or Fourth age as the promised land ; €, e in- 
dicate the first seven semidivisions of the Four, Ages, 
and the apportionment of the seventy years^ desolation 
of Jerusalem (see Dan. ix. 2), or to the time from 
the creation of the Euphratic race (Adam's) down to 
the crucifixion of the Messiah at the dividing of the 
Pisonic or Fourth age ; /, / indicate time ; g, g indi- 
cate pertaining of Moses as leader of the hosts of 
Israel. 

Inspection of Diagram 46 will show that the rivers 
of Egypt are the Hiddekel and Gihon ; therefore that 
which is cried against them by the prophet Ezekiel 
is cried against the land of Egypt thus shadowed. It 
will be seen, further, that the spaces from the Tower 
of Syeue to the border of Ethiopia include the rivers 
Hiddekel and Gihon ; hence the waste and desolation 
])rophesied against this land by the prophet, in which 
both man and beast shall be cut off from it, found 



324 INDICATIONS OF THE BOOK OF EXODUS, 

fulfilment in the Deluge of ]N"oah, which took place 
(see Diagram 46, spaces b,b) in the border of Ethiopia, 
or, otherwise, in the border of Egypt. 

The prophet Daniel (see Dan. ix. 2) " understood 
by books the number of years, whereof the word of 
the Lord came to Jeremiah the prophet, that he would 
accomplish seventy years in the desolation of Jeru- 
salem." These seventy years, by apportionment (see 
Diagram 46, spaces e, e) shadow, by the Decade Sys- 
tem of Chronology, the first seven semidivisions of the 
Four Ages ; wherefore, by the apportionment already 
made, the forty years' waste and desolation, prophesied 
against Egypt by the prophet Ezekiel, shadow the 
four semidivisions of the Hiddekelic and Gihonic 
ages. 

Further, inasmuch as Egypt shall be desolate in the 
midst of countries that are desolate, so (see Diagram 
46, spaces d, d) this condition is clearly manifest in 
that Ur of the Chaldees, which represents the Eu- 
phratic or First age, is on the one side, and Canaan, 
which represents the Pisonic or Fourth age, is on the 
other. Moreover the cities that shall be laid waste 
(see Diagram 46, spaces e, e) are represented by the 
first seven semidivisions of the Four Ages ; hence, as 
by apportionment of the seventy years' desolation of 
Jerusalem (see Dan. ix. 2), ten years pertain to each 
semidivision, so the forty years' desolation of cities 
among cities points to the four semidivisions of Egypt 
as the Hiddekelic and Gihonic ages. 

According to the quotation from Isaiah, as already 
given, five cities in the land of Egypt shall speak the 
language of Canaan. Four of these cities (see Diagram 



INDICATIONS OF THE BOOK OF EXODUS. 325 

46, spaces dj d) are readily perceived as the four semi- 
divisions of the Hiddekelic and Gihonic ages (see, also, 
Ezek. xxix. 12), while the fifth city is the one per- 
taining to the Euphratic age that overlaps the Hidde- 
kelic. These five cities, therefore, shall speak the lan- 
guage of Canaan ; hence the allegorical stand-point is 
brought down into the overlap of the Gihonic and 
Pisonic ages, the latter being shadowed by Canaan. 
From this stand-point the allegoric positions of the 
altar and pillar are confirmed ; for in this day (see 
verse 19) the altar and pillar have existence ; where- 
fore the pillar must be in the remote border of Egypt 
or in the overlap of the Euphratic and Hiddekelic 
ages, while the altar is in the overlap of the Hiddekelic 
and Gihonic ages. 

From these indications the city that shall be called 
the city of destruction clearly is the one in which the 
language of Canaan shall be spoken, or, otherwise, it 
is the one in which the great Deluge of Noah finds 
place ; and at which time the names, iniquity, blood, 
and characteristics pertaining to those of Egypt and 
Assyria (see Isa. xix. 23-25 ; also Diagram 46, spaces 
dy d) were transmitted to Canaan as the age in which 
the Redeemer made his advent, and in which God 
blessed the work of his hands. Indications are now 
quite clear that Moses seeks for information regarding 
these hosts, that he may consider them the Lord's 
people. 

XXXIII. 17-23. "And the Lord said unto Moses, 
I will do this thing also that thou hast spoken : for 
thou hast found grace in my sight, and I know thee 
by name. 

28 



326 INDICATIONS OF THE BOOK OF EXODUS. 

18. " And he said, I beseech thee, shew me thy glory. 

19. " And he said, I will make all my goodness 
pass before thee, and I will proclaim the name of the 
Lord before thee ; and will be gracious to whom I will 
be gracious, and will shew mercy on whom I will 
shew mercy. 

20. " And he said, Thou canst not see my face : for 
there shall no man see me, and live. 

21. " And the Lord said, Behold, there is a place by 
me, and thou shalt stand upon a rock : 

22. " And it shall come to pass, while my glory 
passeth by, that T will put thee in a cleft of the rock, 
and will cover thee with my hand while I pass by: 

23. " And I will take away mine hand, and thou 
shalt see my back parts ; but my face shall not be 
seen." 

By the fulfilment of this promise Moses will be put 
in possession of the great, leading, vital points involved 
in the plans for the overthrow of evil and for the 
redemption of the creature world, from the creation of 
force and matter upon the first day, until the entering 
into the sublime rest of the Creator upon the last day ; 
for by the vision God was in the beginning, and God 
was in the end of it. Inasmuch, therefore, as God 
was in the beginning, it follows that his face could not 
be seen ; for God is the greatest of all infinities ; hence 
a less magnitude could not behold and comprehend 
him. In the end, however, by the plan he as a Person 
of the Trinity became manifest to man as man, and, 
consequently, as such he could be visible to man 
through this finite manifestation without bringing 
detriment to the beholder. 



INDICATIONS OF THE BOOK OF EXODUS. 327 

XXXIY. 1-4. " And the Lord said unto Moses, 
Hew thee two tables of stone like unto the first : and 
I will write upon these tables the words that were in 
the first tables, which thou brakest. 

2. ^' And be ready in the morning, and come up in 
the morning unto mount Sinai, and present thyself 
there to me in the top of the mount. 

3. " And no man shall come up with thee, neither 
let any man be seen throughout all the mount; neither 
let the flocks' nor herds feed before that mount. 

4. " And he hewed two tables of stone like unto the 
first ; and Moses rose up early in the morning, and went 
up unto mount Sinai, as the Lord had commanded him, 
and took in his hand the two tables of stone.'^ 

The first two tables of stone, which Moses broke 
beneath the mount, pertained, as shadow, to the people 
from the creation of the Euphratic race down to the 
destruction of the Gihonic race. Inasmuch, therefore, 
as these stones — which, as shadow, had been prepared 
in or towards the beginning of the Euphratic age — 
were broken at the end of the Gihonic age, so the 
general failure of man of Adam's race during the first 
three ages is indicated ; hence, in this light, the second 
set of tables will pertain to the Pisonic or Fourth age ; 
the age in which the Messiah as man will take up the 
subjugatory and redemptive labors. 

The preparation of this second set of tables, how- 
ever, does not vitiate the rulings of the first set in the 
past ages, — both sets l^eing given forth from Sinai, 
while Sinai shadows the Euphratic age, — hence the 
condemnation that rested upon the people in the past 
still clings to them. 



328 INDICATIONS OF THE BOOK OF EXODUS. 

XXXIV. 5-9. "And the Lord descended in the 
cloud, and stood with him there, and proclaimed the 
name of the Lord. 

6. " And the Lord passed by before him, and pro- 
claimed. The Lord, The Lord God, merciful and 
gracious, longsuffering, and abundant in goodness and 
truth, 

7. " Keeping mercy for thousands, forgiving in- 
iquity and trangression and sin, and that will by no 
means clear the guilty; visiting the iniquity of the 
fathers upon the children, and upon the children's 
children, unto the third and to the fourth generation. 

8. "And Moses made haste, and bowed his head 
toward the earth, and worshipped. 

9. " And he said, If now I have found grace in thy 
sight, O Lord, let my Lord, I pray thee, go among us ; 
for it is a stifiPnecked people ; and pardon our iniquity 
and our sin, and take us for thine inheritance.'^ 

In this proclamation the Law governing the descent 
of iniquity is set forth as follows : " Visiting the in- 
iquity of the fathers upon the children, and upon the 
children's children, unto the third and to the fourth 
generations^ It is evident that this Law must have 
been active from the first transgression of man, inas- 
much as it is active at the time the proclamation is 
made, and it was active also when the Ten Command- 
ments were communicated to Moses from Sinai. 

By the Law of Iniquity, iniquity is transmitted 
from father to son as a debt, the penalty of which 
must be paid ; for one great object in the establish- 
ment of the First Covenant was (see Rom. v. 20) that 
the offence might abound. If, however, the offence 



INDICATIONS OF THE BOOK OF EXODUS. 329 

did not abound, sin could not be imputed, and, in 
consequence, judgment could not be rendered. If the 
First Covenant entered that the offence might abound, 
it is clearly manifest that the penalty attached to the 
oifence is irrevocable, otherwise the forgiveness of sin 
might clear the guilty, whereby the abounding of tlie 
offence would become a nullity. But the text indi- 
cates that forgiveness will by no means clear the guilty. 
Why ? Because forgiveness simply transfers the debt, 
while the transgressive powder still remains intact; 
hence forgiveness of the debt, simply, will not prevent 
accumulation ; neither will forgiveness, simply, pay 
the debt. 

By the Edenic Law forgiveness cannot clear the 
guilty, and, therefore, the iniquity, transgression, and 
sin are transmitted from father to son by the Law of 
Iniquity to the end that every jot and tittle of the vast 
debt may be paid by the one that assumes it, and thus 
forgives it. 

Why should not forgiveness be the ruling principle ? 
Because it provides no way for the abolition of the 
aggressive Evil Power ; but by the abounding of the 
offence ; but by the abounding of judgment based 
upon the Edenic Law, the Evil Kingdom will, finally, 
be abolished ; while forgiveness will wax old and 
vanish with the First Covenant. 

If, therefore, forgiveness does not clear the guilty, 
then the descent of iniquity from father to son is a 
matter of paramount importance, — not that the father 
is made clear thereby, — for through it the whole 
burden falls upon the man for whom a body was 
prepared suitable for this purpose. This Man (see 

28* 



330 INDICATIONS OF THE BOOK OF EXODUS. 

Gral. iii. 16) was Christ the seed of Abraham ; this Man 
(see Gen. xxi. 12) was called in Isaac; and this Man 
(see Gen. xxviii. 4) was with Jacob; hence the estab- 
lishment of the Law governing the descent of iniquity 
clearly indicates why it was necessary that the Re- 
deemer should thus take upon himself the flesh of 
sinful man. It was that he could assume the iniquity 
and pay the penalty of man's transgression according 
to the rulings of the Law. These fulfilments would 
leave the great Judge (see Psalm li. 4) justified when 
he spoke, and clear when he judged the great hosts of 
evil ; for the fall of man having been foreseen at the 
time of his predestination according to the purpose 
of God, his redemption was provided for in the plan 
as indicated above. This plan, therefore, will leave 
God's great attributes free, clear, and without blemish 
in the judgment of all hosts. 

The Law or the First Covenant is now resolved into 
three comprehensive embodiments. First embodi- 
ment : Thou shalt not eat of the tree of the knowl- 
edge of good and evil, which is a prohibition against 
all manner of evil indulgences and shortcomings. 
Second embodiment : In the day thou eatest thereof 
thou shalt surely die ; this indicates the irrevocable 
penalty attached to transgression. Third embodi- 
ment : Visiting the iniquity of the fathers upon the 
ciiildren, and upon the children's children, unto the 
third and to the fourth generation ; which indicates the 
transmission of the debt and the accompanying penalty 
of transgression. 

These three features or embodiments comprehend 
the whole law as contained in the First Covenant, 



INDICATIONS OF THE BOOK OF EXODUS. 33I 

through the fulfilment of which evil is overthrown, 
and the era of absolute righteousness ushered in ; 
wherefore, as Paul says (Gal. iii. 24), " The law was 
our schoolmaster to bring us unto Christ." It is evi- 
dent enough that man of Adam's race is not the only 
host which is brought to Christ through the agency of 
the law, but that the highway has been prepared for 
those which fell before man was brought forth as an 
instrumentality in the work ; for (Rom. v. 13) " until 
the law sin was in the world ;" but, as Paul further 
says, ^'Sin is not imputed when there is no law;" 
therefore the fallen host which existed before the 
advent of man was under the dominion of the evil 
kingdom, although sin was not imputed to them. 

The continuance of this state could never bring 
them any nearer to righteousness or free them from 
evil influences ; but the institution of the law was a 
means whereby they might be delivered from their 
bondage to the Adversary, for through the law sin was 
adjudged sin, the offence abounded, judgment was ren- 
dered, the penalty of transgression was paid by the One 
who possessed the power of returning from the dead. 
Hence, through the involved labors, a highway was 
opened to the creature world, whereby the justification 
of thought and action was made by the faith of the 
"Word of God, and not by the faith gendered through 
free agency under the law. 

It is evident that, sin being dead, the faith of the 
Word of God can bring forth only righteous works. 
This particular faith, however, is obtainable only 
through regeneration; wherefore works in the king- 
dom of righteousness become proof of the faith of the 



332 INDICATIONS OF THE BOOK OF EXODUS. 

regenerative body, which is Christ's ; hence, because of 
existing transgression, the entering in of the law or 
First Covenant with the advent of man of Adam's 
race embodies a clear indication that a highway which 
is not of the First Covenant has been prepared for 
those who fell, or who were under bondage to the 
Adversary previous to the advent of man, and, there- 
fore, the Law, through its irrevocability forced re- 
generation, thus becoming a school-master or means for 
bringing them also unto Christ. 

The Law of Iniquity states substantially that the 
iniquity of the fathers shall be visited upon the chil- 
dren, and upon the children's children, unto the third 
and to the fourth generation, whereby the Four Ages 
of Man are indicated (see Diagram 47) through which 
iniquity shall descend. It will be found, that with 
the general depopulation of the earth at the end of 
each age a remnant was made to escape, the great 
mission of which involved the transmission of iniquity 
and blood from generation to generation. This rem- 
nant, generally, is indicated where the history apper- 
taining to these depopulations is taken up in the Scrip- 
tures of the prophets (see, also. Diagrams 25, 46, 47), 
from which the indication becomes manifest that Jesus 
Christ the Messiah as the Son of man is the escaping 
remnant of and for the creature world. 

Spaces a, a. Diagram 47, indicate the Four Ages of 
Man ; 6, h indicate the Four Ages as Sinai, Elim, 
Horeb, and Canaan ; c, c indicate the Four Ages as 
four generations ; c?, d indicate the Four Ages by the 
fathers and children through whom the iniquity of the 
fathers and children falls upon the Messiah as tlie Son 



Iffdai, % 



2".'!'^azf 



INDICATIONS OF THE BOOK OF EXODUS. 333 

Ex. xxxiv. 5-10, considered as allegory. 
DIAGRAM 47. 



THE LAW OF INIQUITY. 

Creation of a body for the Word of God in and as the 
very begmning of the creation of God. 

First day.— Creation of light. Creation of matter. 
Second day.— Creation of the firmament. 
Third day.— Creation of vegetation. 
Fourth day.— Creation of sun, moon, and stars. 
Fifth day.— Creation of fishes and fowl. 

C-- £/ay Sixth day. — Creation of cattle, creeping thing, and beast of the earth. 

The Son begotten. Beginning of Time, 
lata: and"his'lnX'^- \ ^re-Euphratic Era. 

Creation of the Euphratic or First race (Adam's.) The Law enters 
in at this time. 

1^1 The earth in the Euphratic age. 

Mi 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 



V^y 



-f fA ^ay 



5t^ day 



■5 /y , 



The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 






y 



Creation of the Pisonic or Fourth race. 

Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic race. 

Epoch of replenishment (see Gen. ix. 1). 

Advent of the Messiah as the Son of man, upon whom finally the 
iniquity of the fathers rested (see Isa. liii. 6). 

Advent of the Messiah as Jesus the Son of the Virgin. 

Crucifixion, absolute death, and resurrection of the Messiah as Jesus 
Christ in the body prepared for him in and as the very beginning 
of the creation of God ; and into which body the creature world (see 
Diagram 25) is regenerated or born, that the creature world may 
die in Christ, and participate in the eternal life of Christ, alter his 
resurrection. The Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 

Eud of Time. 



334 INDICATIONS OF THE BOOK OF EXODUS, 

of man; e, e indicate time; /,/ indicate pertaining of 
the First Covenant to time. 

XXXiy. 10, 11. ^^ And he said, Behold, I make a 
covenant : before all thy people I will do marvels, 
such as have not been done in all the earth, nor in any 
nation : and all the people among which thou art 
shall see the work of the Lord : for it is a terrible 
thing that I will do with thee. 

11. "Observe thou that which I command thee 
this day : behold, I drive out before thee the Amorite, 
and the Canaanite, and the Hittite, and the Perizzite, 
and the Hivite, and the Jebusite." 

These verses point to the trials and tribulations of 
the Messiah as the Son of man, which form a portion 
of the burden of the Pisonic or Fourth age. 

Where the history of the Third age was taken up 
(see xxxii.) the tables of stone were broken under the 
mount; which indicated the ruling of the First Cove- 
nant in that age, while by the renewal of them (see 
verse 1) the same ruling in the Fourth age is indicated ; 
hence the above verses relate to the history of the 
Fourth age, the stand-point of which as shadowed by 
the renewal of the two tables of stone, evidently, is 
about or immediately after the fall of the Adam of the 
Fourth or Pisonic race. The terrible thing which the 
Lord will do with the Messiah Seed of Abraham seems 
to relate more particularly to the four hundred years' 
affliction which Abraham was assured should befall 
his seed ; for the Lord is about to drive out from 
before him the Amorite, and the Canaanite, and the 
Hittite, and the Perizzite, and the Hivite, and the Jeb- 
usite, which, by previous figures, means the Adversary 



INDICATIONS OF THE BOOK OF EXODUS. 335 

and his host; a task that was too difficult for man 
otherwise to fulfil. In the labors for the subjugation 
of the earth and of every living thing that moves 
upon it, the Messiah will meet with excessive tribula- 
tion ; for it is said (Gen. iii. 15), "I will put enmity 
between thee and the woman, and between thy seed 
and her seed ; it shall bruise thy head, and thou shalt 
bruise his heel.^^ But that no compromise shall exist 
between the two is clearly indicated (Ex. xxxiv. 12, 
13), '^ Take heed to thyself, lest thou make a covenant 
with the inhabitants of the land whither thou goest, 
lest it be for a snare in the midst of thee : 

"But ye shall destroy their altars, break their 
images, and cut down their groves." These com- 
mands are indicated more strongly still (Deut. xii. 2, 
3), " Ye shall utterly destroy all the places, wherein 
the nations which ye shall possess served their gods, 
upon the high mountains, and upon the hills, and 
under every green tree : 

" And ye shall overthrow their altars, and break 
their pillars, and burn their groves with fire ; and ye 
shall hew down the graven images of their gods, and 
destroy the names of them out of that place ;'^ from 
which the overthrow of Evil will be complete and 
thorough : for the Seed of Abraham, who is among 
the host of Israel, will fulfil this command to the 
very letter when he drives the Adversary and his host 
from the face of the earth and replenishes it with 
those of his own choosing. 

The simple history of the children of Israel shows 
that they failed to fulfil the commands of the Lord, 
and, therefore, the commands tiieraselves are evidence 



336 INDICATIONS OF THE BOOK OF EXODUS. 



of the presence of the Subjugator and Replenisher in 
the work for the overthrow of Evil ; for if the Lord 
knew that his commands would not be carried out by 
man of Adam^s race, and there were none other to 
fulfil them, why should he have issued them ? The 
commands were issued to the children of Israel as 
signs and wonders ; and, though the children of Israel 
fail, even as man at the first failed to have dominion 
over and to subjugate the earth, they will be fulfilled 
in all their strength by the Subjugator and Replenisher 
Jesus Christ the only begotten Son of God. 

XXXIV. 27, 28! " And the Lord said unto Moses, 
write thou these words : for after the tenor of these 
words I have made a covenant with thee and with 
Israel. 

28. " And he was there with the Lord forty days 
and forty nights ; he did neither eat bread, nor drink 
water. And He wrote upon the tables the words of 
the covenant, the ten commandments." 

In these verses the record is given that Moses fasted 
forty days and forty nights ; and neither ate bread nor 
drank water. This record possesses great value as an 
indication of the identity of the two prophets which 
(see Deut. xviii. 15-18) shall be raised up like unto 
Moses. It will be found (see I. Kings xix. 1-8) that 
the prophet Elijah fasted forty days and forty nights ; 
and that (see St. Matt. iv. 1, 2) Jesus also fasted 
forty days and forty nights ; hence in the matter of 
fasting these two were like unto Moses. The indica- 
tion is very probable that Moses fulfilled two fasts of 
forty days and forty nights, — that is, one fast for each 
set of tables of stone. 



1 



INDICATIONS OF THE BOOK OF EXODUS. 337 

XXXIV. 29-35. "And it came to pass, when 
Moses came down from mount Sinai with the two 
tables of testimony in Moses' hand, when he came 
down from the mount, that Moses wist not that the 
skin of his face shone while he talked with him. 

30. "And when Aaron and all the children of 
Israel saw Moses, behold, the skin of his face shone ; 
and they were afraid to come nigh him. 

31. "And Moses called unto them ; and Aaron and 
all the rulers of the congregation returned unto him : 
and Moses talked with them. 

32. " And afterward all the children of Israel came 
nigh : and he gave them in commandment all that the 
Lord had spoken with him in mount Sinai. 

33. " And till Moses had done speaking with them, 
he put a vail on his face. 

34. " But when Moses went in before the Lord to 
speak with him, he took the vail off, until he came 
out. And he came out, and spake unto the children 
of Israel that which he was commanded. 

35. "And the children of Israel saw the face of 
Moses, that the skin of Moses' face shone : and Moses 
put the vail upon his face again, until he went in to 
speak with him." 

By this record the skin of Moses' face shone, and 

when he came out from the presence of the Lord he 

put a veil over his face. So, also, by I. Kings xix. 

9-13, the prophet Elijah stood before the Lord on 

Mount Horeb ; and, after hearing the still small voice, 

Elijah wrapped his face in his mantle, and went out, 

and stood in the entering in of the cave ; which, from 

the similar conditions, indicates that the skin of Elijah's 
p w> 29 



338 INDICATIONS OF THE BOOK OF EXODUS. 

face shone like unto that of Moses on Mount Sinai. 
The first fast of Moses may, possibly, be identified 
with the forty days' fast of Elijah, as allegory. 

By St. Matt. xvii. 1-3,- Jesus was transfigured upon 
a high mountain, and his face shone as the sun, and 
there appeared unto him both Moses and Elias ; hence 
the indication is comparatively clear that, in the shin- 
ing face, both Elijah and Jesus as the Prophets are 
like unto Moses. The second fast of Moses may, 
possibly, be identified with the forty days' fast of the 
Messiah as Jesus Christ. 

The words which Moses spoke to the children of 
Israel were the words of the First Covenant or the 
Law; but it is manifest that, although the Law, as 
simple history pertaining to the Fourth age, is defined 
by Moses at this time upon Sinai, they were given 
forth for the government of all hosts when man was 
first brought forth as an instrumentality in the great 
purpose established by Jehovah, the eternal King and 
Ruler. 

The First Covenant {see 11. Cor. iii. 7) embodies the 
ministration of death; and if the ministration of death 
was so glorious that the children of Israel could not 
steadfastly behold the face of Moses because of its 
glory, what was the object of its institution? As 
previously indicated, it was instituted that evil might 
be overthrown ; for far in the indefinite past Evil 
existed as a baleful active kingdom: it threw down 
and trampled under foot mighty hosts, and brought 
into captivity innumerable creatures which were fitted 
for an eternity of happiness. During the unfolding 
of this link in the eternal chain of events, sin was not 



INDICATIONS OF THE BOOK OF EXODUS. 339 

laid at the door of the high transgressors, but suddenly, 
though quietly, the still small voice spoke the glorious 
words through which a ministration entered whereby 
sin was laid against its engendering household. The 
institution of the First Covenant was, therefore, a 
great step towards the overthrow of Evil : for by it the 
offence would abound should transgression follow 
under its rulings ; hence the wisdom of its establish- 
ment is unquestionable. The wisdom is unquestion- 
able, because by the covenant the offence not only 
abounds, but judgment will be rendered. When 
judgment shall have been rendered, then the penalty 
must be paid ; for the letter of the covenant provides 
no way or possibility of escape; wherefore, it really 
and truly, as Paul indicates, is the ministration of 
death. Why should there be a ministration of death ? 
It is that Evil may be destroyed forever, that it may 
be destroyed never more to rise; hence it becomes 
exceedingly glorious on this account. The overthrow 
of Evil is one of the great paramount objects disclosed 
by the sacred writings. Man is an instrumentality in 
this work ; he was predestinated as such, and he was 
called as such ; but the grandest and most marvellous 
portion of his mission lies in his calling as a nation of 
priests, and a peculiar treasure unto the Lord above 
all people (see xix. 3-6). 

It is shown by the fall of man in the garden of Eden 
that the kingdom of Evil has, with man, fallen under 
the penalty of the First Covenant, and that, through 
the covenant, death reigns over all the Evil host. 
This penalty, being irrevocable, must be paid, the 
wisdom and strength of the covenant depending upon 



340 INDICATIONS OF THE BOOK OF EXODUS. 

its irrevocability ; from which the certainty is absolute 
that the transgressions of man — even though he be 
an instrumentality in the purpose of God — also must 
come under the strictest ruling of the Law, lest Evil go 
free, and a flaw be disclosed in the plan for EviPs over- 
throw. Man's redemption, however, is amply pro- 
vided for in the regeneration and in the death of 
Christ the Lord ; which leaves the great Adversarial 
host altogether outside this pale; for (see I. John iii. 8) 
Christ came to destroy the works of the devil, not to 
establish them. The promise is given (Isa. xlix. 6), 
" It is a light thing that thou shouldest be my servant 
to raise up the tribes of Jacob, and to restore the pre- 
served of Israel : I will also give thee for a light to 
the Gentiles, that thou mayest be my salvation unto the 
end of the earth ;" by which it is clear that a highway 
will be opened through Christ for the restoration of 
all hosts which may seek to enter therein. At the 
same time, however, the ruling of the First Covenant 
or ministration of death will assuredly rest over those 
which turn aside from this highway ; hence Evil will, 
with the expiration of the limits of time, be destroyed 
forever as an energy or power. 

The transfiguration of Moses on Mount Sinai relates 
to the ministration of death, — that is, it relates to the 
going forth of the First Covenant for the government 
of all hosts. The transfiguration of Elijah on Mount 
Horeb (see I. Kings xix. 9-14) indicates the hosts 
which have fallen under the penalties of the First 
Covenant. The transfiguration of Jesus (see St. Luke 
ix. 28-36) indicates the payment of the penalty resting 
over those who have broken the First Covenant j for 



INDICATIONS OF THE BOOK OF EXODUS. 34I 

on the mount were these three, Moses, Elias, and 
Jesus, and they appeared in glory and spoke of Jesus' 
decease. 

It is perfectly manifest that no one but Jesus can 
pay the penalty of transgression, and return again 
from the dead ; for death, of himself, never looses the 
bonds of his prisoners. Moreover, if the transgressor 
die an absolute death by the decree of the Almighty, 
it is evident that he cannot return from thence through 
any other power than Christ, or such other power 
would be greater than the Almighty ; hence, con- 
versely, the Almighty can return from the grave 
against any power or any combination of powers which 
may strive against him. Through the death of 
Christ, therefore, the highway of justification may be, 
and is, prepared "even unto the end of the earth," 
whereby the ministration of death becomes an exceed- 
ing great glory ; for by it the " precious is separated 
from the vile,'' and Evil is overthrown forever, while 
the fruit arising therefrom (see II. Cor. iii. 9-14) is a 
glory which by far excelleth, and, consequently, right- 
eousness will dwell in the habitation of every creature 
that rejoices in its new-born life. 

XXXyill. 1-31. "And he made the altar of 
burnt ofiPering of shittim wood : five cubits was the 
length thereof, and five cubits the breadth thereof; it 
was foursquare ; and three cubits the height thereof. 

2. " And he made the horns thereof on the four 
corners of it ; the horns thereof were of the same : 
and he overlaid it with brass. 

3. " And he made all the vessels of the altar, the pots, 

29* 



342 INDICATIONS OF THE BOOK OF EXODUS. 

and the shovels, and the basins, and the fleshhooks, 
and the firepans : all the vessels thereof made he of 
brass. 

4. " And he made for the altar a brazen grate of 
network, under the compass thereof, beneath unto the 
midst of it. 

5. ^' And he cast four rings for the four ends of the 
grate of brass, to be places for the staves. 

6. " And he made the staves of shittim wood, and 
overlaid them with brass. 

7. " And he put the staves into the rings on the sides 
of the altar, to bear it withal; he made the altar hollow 
with boards. 

8. " And he made the laver of brass, and the foot 
of it of brass, of the lookingglasses of the women as- 
sembling, which assembled at the door of the taber- 
nacle of the congregation. 

9. " And he made the court : on the south side south- 
ward the hangings of the court were of fine twined 
linen, a hundred cubits : 

10. " Their pillars were twenty, and their brazen 
sockets twenty ; the hooks of the pillars and their fillets 
were of silver. 

11. " And for the north side the hangings were a 
hundred cubits, their pillars were twenty, and their 
sockets of brass twenty; the hooks of the pillars and 
their fillets of silver. 

12. "And for the w^est side were hangings of fifty 
cubits, their pillars ten, and their sockets ten ; the 
hooks of the pillars and their fillets of silver. 

13. *^ And for the east side eastward fifty cubits. 

14. " The hangings of the one side of the gate were 



INDICATIONS OF THE BOOK OF EXODUS. 343 

fifteen cubits ; their pillars three, and their sockets 
three. 

15. "And for the other side of the court gate, on 
this hand and that hand, were hangings of fifteen cu- 
bits ; their pillars three, and their sockets three. 

16. "All the hangings of the court round about 
were of fine twined linen. 

17. "And the sockets for the pillars were of brass; 
the hooks of the pillars and their fillets of silver ; and 
the overlaying of their chapiters of silver ; and all the 
pillars of the court were filleted with silver. 

18. " And the hanging for the gate of the court was 
needlework, of blue, and purple, and scarlet, and fine 
twined linen : and twenty cubits was the length, and 
the height in the breadth was five cubits, answerable 
to the hangings of the court. 

19. " And their pillars were four, and their sockets 
of brass four ; their hooks of silver, and the overlay- 
ing of their chapiters and their fillets of silver. 

20. " And all the pins of the tabernacle, and of the 
court round about, were of brass. 

21. " This is the sum of the tabernacle, even of the 
tabernacle of testimony, as it was counted, according to 
the commandment of Moses, for the service of the Le- 
vites, by the hand of Ithamar, son to Aaron the priest. 

22. " And Bezaleel the son of Uri, the son of Hur, 
of the tribe of Judah, made all that the Lord com- 
manded Moses. 

23. " And with him was Aholiab, son of Ahisamach, 
of the tribe of Dan, an engraver, and a cunning work- 
man, and an embroiderer in blue, and in purple, and 
in scarlet, and fine linen. 



344 lyDICATIONS OF TEE BOOK OF EXODUS. 

24. '' All the gold that was occupied for the work 
in all the work of the holy place, even the gold of the 
offering, was twenty and nine talents, and seven hun- 
dred and thirty shekels, after the shekel of the sanctuary. 

25. " And the silver of them that were numbered of 
the congregation was a hundred talents, and a thousand 
seven hundred and threescore and fifteen shekels, after 
the shekel of the sanctuary : 

26. ^' A bekah for every man, thai is, half a shekel, 
after the shekel of the sanctuary, for every one that 
went to be numbered, from twenty years old and up- 
ward, for six hundred thousand and three thousand and 
five hundred and fifty men. 

27. " And of the hundred talents of silver were cast 
the sockets of the sanctuary, and the sockets of the 
vail ; a hundred sockets of the hundred talents, a talent 
for a socket. 

28. " And of the thousand seven hundred seventy 
and five shekels he made hooks for the pillars, and 
overlaid their chapiters, and filleted them. 

29. "And the brass of the offering ivas seventy 
talents, and two thousand and four hundred shekels. 

30. " And therewith he made the sockets to the door 
of the tabernacle of the congregation, and the brazen 
altar, and the brazen grate for it, and all the vessels of 
the altar, 

31. '^ And the sockets of the court round about, and 
the sockets of the court gate, and all the pins of the 
tabernacle, and all the pins of the court round about." 

Spaces a, a, Diagram 48, indicate the Four Ages of 
Man ; b, b indicate the Four Ages by the countries 
through which Abraham passed in his journey from 



INDICATIONS OF THE BOOK OF EXODUS. 345 

Ex. xxxviii. 1-31, considered as allegory. 

DIAGRAM 48. 

the gold, silver, and brass, as chronology 
(tabernacle of the congregation). 

Creation of a body for the Word of God in and 

as the very beginning of the creation of God. 
First day.— Creation of light. Creation of matter. 

Second day.— Creation of the firmament. 

Third day.— Creation of vegetation. 

Fourth day. — Creation of sun, moon, and stars. 

Fifth day.— Creation of fishes and fowl. 

Sixth day. — Creation of cattle, creeping thing, and beast of the 

earth. 
The Son Begotten. Beginning of Time. 

War in heaven. \ Pre-Euphratic Era divided ia 

Satan oast out into the earth. J the midst. 
Creation of the Euphratic or First race (Adam's). 

The earth in the Euphratic age. 

Creation of the Hiddekelic or Second race. 
Destruction of the Euphratic or First race. 

The earth in the Hiddekelic age. 

Creation of the Gihonic or Third race. 
Destruction of the Hiddekelic or Second race. 

The earth in the Gihonic age. 



Creation of the Pisonic or Fourth race. 
Antediluvian Epoch. 

Deluge of Noah. Destruction of the Gihonic or Third race. 
Epoch of replenishment (see Gen. ix. 1). 
Advent of the Messiah as the Son of man in the day of Abraham. 
Messianic Epoch. 

The earth in the Pisonic age. Cruciflxion, absolute death, and 
resurrection of the Messiah as Jesus Christ. 

Judgmental Era. 

Thousand Years' Era. 

Era of Destruction. 
Approximate end of Time. 




S ■< "*• • "^ u 



346 INDICATIONS OF THE BOOK OF EXODUS. 

Ur of the Chaldees to Canaan (see Gen. xii., xiii.) ; c, c 
indicate pertaining of the image of Nebuchadnezzar's 
dream (see Dan. ii. 36-45) to the Four Ages ; c?, d 
indicate pertaining of the talents of gold and talents 
of brass to time from the creation of the Euphratic 
race down to the Deluge of Xoah, or to the end of the 
Gihonic age (see, also, Diagrams 34, 40) ; e, e indicate 
the years, as through the male (see Lev. xxvii.), from 
the creation of the Euphratic race down to the Deluge 
of Xoah ; /, / (see page of Landmarks) indicate the 
years, as through the male, from the creation of the 
Euphratic race down to the end of the Euphratic age 
plus the overlapping portion of the Hiddekelic age; 
g, g (see page of Landmarks) indicate the years, as 
through the male, from the creation of the Hiddekelic 
race down to the Deluge of Noah or to the end of the 
Gihonic age plus the overlapping portion of the Pisonic 
age ; /i, h indicate the years, as through the male, from 
the creation of the Euphratic race to the end of the 
Euphratic age plus the overlapping portion of the 
Hiddekelic age, as shadowed by the talents and shekels 
of gold ; i, i indicate the years, as through the male, 
from the creation of the Hiddekelic race to the end of 
the Gihonic age plus the overlapping portion of the 
Pisonic age, as shadowed by the talents and shekels of 
brass ; jy j indicate the bounds of time as set according 
to the number of the children of Israel (see Deut. 
xxxii. 8) ; Jc,k indicate the number of the children of 
Israel that w^ere numbered (see Num. i. 46) ; ?, I indi- 
cate pertaining of the ransom money of the children 
of Israel, in silver bekahs (see Diagram 39), to time. 
By Deut. xxxii. 8, the bounds of the people are set 



INDICATIONS OF THE BOOK OF EXODUS. 347 

according to the number of the chMdren of Israel ; by 
Num. i. 46 the number of the children of Israel that 
were numbered was six hundred thousand and three 
thousand and five hundred and fifty. By xxx. 11-16, 
xxxviii. 26, the ransom or atonement money of the 
children of Israel was six hundred thousand and three 
thousand and five hundred and fifty bekahs or half 
shekels ; whei'efore the ransom money also becomes an 
exponent of time (see Diagram 48, spaces j^ j, k, h, I, I), 
The ransom money (see xxxviii. 25) was paid in silver ; 
hence in this allegorical pertaining, the silver shadows 
time as set according to the number of the children of 
Israel, — that is, the years of time commencing with the 
creation of the Euphratic race. These years number 
thirty-three thousand seven hundred and fifty-two. 

By the image of Nebuchadnezzar's dream the Eu- 
phratic or First age is shadowed by the head of gold, 
in harmony with which the talents of gold " for the 
work in all the work of the holy place^' pertain to the 
Euphratic age also. The amount of gold thus oc- 
cupied was twenty-nine talents, and seven hundred 
and thirty shekels, after the shekel of the sanctuary, 
or one hundred and seventy-five thousand four hun- 
dred and sixty bekahs. Wherefore, inasmuch as the 
silver bekahs become an exponent of time as set ac- 
cording to the number of the children of Israel, so 
also, by proportion, the golden bekahs will express a 
valuation of time pertaining to the Euphratic age, in 
that the gold pertains to the Euphratic age, while the 
bekahs shadow years thereof. Hence, by proportion, 
as 603,550 : 175,460 :: 33,752 : 9812, or to the years, 
as through the male (see Lev. xxvii.), from the creation 



348 INDICATIONS OF THE BOOK OF EXODUS. 

of the Euphratic race unto the end of the Euphratic 
age plus the overlapping portion of the Hiddekelic age 
(see Diagram 48, spaces e, e, A, A). The establishment 
of the years of the Euphratic age, and of the overlap- 
ping portion of the Hiddekelic, as thus determined 
correspond very closely with those already given (see 
Diagram 48, spaces /, /, also page of Landmarks), by 
which the general approximation becomes well assured. 

By the image of Nebuchadnezzar^s dream the brass 
shadows the Gihonic or Third age. The Third age 
(see Diagrams 15, 16, 17, 19) is shadowed by Egypt, 
while Egypt, as a term, pertains to both the Hidde- 
kelic and Gihonic ao;es ; hence the brass mav also 
shadow these two ages, even as the silver arm of the 
image (see Diagram 34) overlaps them both. There- 
fore, with this construction — which is fully supported 
by numerous allegories otherwise — the brass used in 
the service of the Tabernacle of the cono^reo:ation, and 
its appointments, pertains to the Hiddekelic and Gihonic 
ages and to the overlapping portion of the Pisonic. 

The quantity of brass thus utilized was seventy 
talents, and two thousand and four hundred shekels, 
or four hundred and twenty-four thousand eight hun- 
dred bekahs. As before, the silver shekels, as bekahs, 
constitute an exponent of time from the creation of the 
Euphratic race as set according to the number of the 
children of Israel ; hence, by proportion, the bekahs of 
brass will express a valuation of years — as through the 
male — from the creation of the Hiddekelic race down 
to the Deluge of Noah, or to the end of the Gihonic 
age plus the overlapping portion of the Pisonic age ; 
wherefore, by proportion, as 603,550 : 424,800 : : 



INDICATIONS OF THE BOOK OF EXODUS. 349 

33,752 : 28,755, or to the total years — as through the 
male — from the creation of the Hiddekelic race to the 
Deluge of Noah, or to the end of the Gihonic age plus 
the overlapping portion of the Pisonic age (see Dia- 
gram 48, spaces ^, ^). 

The total years of the Hiddekelic age, as otherwise 
set, are ten thousand nine hundred and nineteen ; the 
total years of the Gihonic age, as otherwise set, are 
eleven thousand two hundred and twenty-four ; while 
the years from the creation of the Pisonic race to the 
Deluge of Noah, or the overlapping portion of the 
Pisonic age, are one thousand six hundred and fifty- 
six. The sum of these years (see Diagram 48, spaces 
g, g) amounts to twenty-three thousand seven hundred 
and ninety-nine ; which is a very close approximation 
to the years as given above. Hence, the text is con- 
firmative of the general chronology of the Scriptures, 
and of the chief divisions of time (see, also. Diagrams 
21-31 inclusive). 

The text further indicates that the Golden age is the 
age in which the Word of God was begotten as the 
Son of God that he might do the will of God in the 
body that was created for him in the beginning of the 
creation suitable for this purpose ; which will, in part, 
comprehends the regeneration and restoration of the 
creature world that for ages lay captive in the treas- 
ure-house of Lucifer, the prince of Tyrus (see Ezek. 
xxviii. 1-19; Isa. xiv. 3-17, xxiii. 17, 18). 

XL. 12-15. "And thou shalt bring Aaron and his 
sons unto the door of the tabernacle of the congrega- 
tion, and wash them with water. 

30 



350 INDICATIONS OF THE BOOK OF EXODUS. 

13. "And thou shalt put upon Aaron the holy gar- 
ments, and anoint him, and sanctify him ; that he may 
minister unto me in the priest's office. 

14. "And thou shalt bring his sons, and clothe 
them with coats : 

1 5. " And thou shalt anoint them, as thou didst 
anoint their father, that they may minister unto me 
in the priest's office : for their anointing shall surely 
be an everlasting priesthood throughout their genera- 
tion." 

Thus indications are given that the priesthood of 
Aaron is not merely a temporary exhibition of priestly 
power covering the epoch from the exodus of the chil- 
dren of Israel unto the absolute death of the Messiah 
as Jesus Christ, but that it is a priesthood the far- 
reaching value of which is covered by a veil. By the 
lifting of the veil, however, the involved magnitudes 
of the Aaronic order of priesthood become disclosed 
in their marvellous bearings upon the future welfare 
of the creature world ; hence the simple history of the 
anointing and sanctifying of Aaron and his sons is, in 
allegorical sense, prolific with meaning of such glorious 
worth that every new-born ray of light that falls thereon 
will lighten newer bars of God's great page wherein the 
songs of " Moses" and the " Lamb" are found. 



THE END. 








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